A Reflection of the sense and mind of the Frontispiece.  
NAture relieved by Arts new might,  
Reason's obnubilated sight  
Clears up, and things which lay concealed,  
Are to her doubtful eyes revealed.  
To make the Deaf and Dumb amends,  
Illustrious Nature here descends  
To dance the Senses Masque; a Ball,  
Which we their Anagram may call:  
On each Hand the Scene keeping Tact,  
Without whom life can nought transact;  
The other Senses with this close:  
The Right, the Four transposed, oppose,  
Th' impress of whose shields relate,  
Which for the other doth officiate.  
Terpander who with Lyrique Aire,  
Can to the Deaf their loss repair,  
Directs them by his music's sound  
To a late consecrated ground;  
Where the Commonsense a Guest,  
They find at an exchanging Feast  
Of objects where each Sense may taste  
The pleasures of that Sense lies waste:  
When lo! the Genius of the place,  
Spoke thus with a Majestic grace:  
sceptics henceforth shall this repute,  
The Academy of the Mute.  
(An Architectures highest grace)  
Let there herein be no Deaf place!  
Y'are welcome all: more would have said,  
When Nature thus herself displayed;  
Hear I'll renounce my Stepdame part,  
To honour so Divine an Art  
That lends me crutches when I haul●  
Downright, into a sensile fault.  

PHILOCOPHUS    

Philocophus: OR, THE DEAF AND Dumb Man's Friend.  
EXHIBITING THE Philosophical verity of that subtle Art, which may enable one with an observant Eye, to Hear what any man speaks by the moving of his lips. UPON THE SAME Ground, with the advantage of an Historical Exemplification, apparently proving, That a Man borne Deaf and Dumb, may be taught to Hear the sound of words with his Eye, & thence learn to speak with his Tongue.  
By I. B. surnamed the Chirosopher.  Sic canimus Surdis— 
London, Printed for Humphrey Moseley, and are to be sold at his shop in Paul's Churchyard 1648.   

For the Right Worpˡˡ Sir Edward Gostwicke, of Willington, in the County of Bedford, Baronet, And M William Gostwick his youngest Brother: and all other intelligent and ingenious Gentlemen, who as yet can neither hear nor speak. To be communicated unto them that can, and have acquaintance or alliance with any whom it may concern.  
AMong the portentous and prodigious Titles of the King of Bisnaga (so called by the portugals, but by the learned Writers, Narsinga) He styles himself, Master of those which know not how to speak. And the Grand Signior, or Emperor of the Turks, would take it for no disparagement, to be called Great Master of the Deaf and Dumb; with whom fifty of your Tribe are always in Delitiis, and he holds it a great part of his state and magnificence, that he hath such sacred persons as you daily to converse with as his Companions: And although some who understand not the mystery of your condition, look upon you as misprisions in nature; yet to me who have studied your perfections, and well observed the strange recompenses Nature affords you, I behold nothing in you but what may be a just object of admiration! For even your Privative Qualification is such, that the extent of our apprehension when it is most excessive, is but able to afford an expression thereof our mind being much put to it to take a nominal scantling of your Quality, and it argues an admirable power in our soul, that it is so notable an Engine, that it can raise a positive notion out of privative: For Deafness and dumbness being privations and Negatives, we can easier say what you cannot do, than what you can: For, that is beyond our reach, positively to state your abilities, which may be ranked with honour, praise, and glory, which although they have so great an influence upon us; yet we know not where to find their subsistence, or a sufficient notion to define them by.  
What though you cannot express your minds in those verbal contrivances of man's invention; yet you want not speech, who have your whole Body, for a Tongue, having a language more natural and significant, which is common to you with us, to wit gesture, the general and universal language of Humane nature, which when we would have our speech to have life and efficacy we join in commission with our words, and when we would speak with more state and gravity, we renounce words and use Nods and other natural signs alone.  
This language you speak so purely, that I who was the first that made it my Darling study to interpret the natural richness of our discoursing gestures, not only to the distinguishing of all the Corporal and Nationall Dialects thereof, and regulating the natural as Accessories and Adjuncts of Rhetorical Elocution; but to the following of them down to their spring-heads and original, even to the finding out their Radical Derivations and Muscular Etymologies by that thorough progress of observation, am fully satisfied that you want nothing to be perfectly understood, your mother tongue administering sufficient utterance upon all occasions: Insomuch as being solicited on your behalf by a worthy Friend of yours (who had observed you not only to be affected but seemingly edified upon the sight of the Alphabets of my Chirologia or natural language of the hand which he had presented you with, to an endeavour of accommodating them more to your use; I was enforced ingeniously to confess, I could not improve them to any considerable advantage for you; since you already can express yourselves so truly by signs, from a habit you have gotten by using always signs, as we do speech: Nature also recompensing your want of speech, in the invention of signs to express your conceptions: Yet a while after having well observed by your multiplying signs and gestures, that you earnestly desired to unfold your lips to an oral elocution; seeming as if you accounted your dumbness to be your greatest unhappiness; in tender pity of your case, I began to cast about which way as a Motist to be serviceable unto you, by supplying a medium of greater Discipline, whereby you might arrive nearer unto the intimate essences, of things, by apprehension, whereof your intellect might gain somewhat a more proper perfection: When coasting along the borders of gesture, and voluntary motion, I discovered a community among the Senses, and that there was in the continent of Humanity, a Terra incognita of Ocular Audition; a treasure reserved for these times, which had escaped their privy search, who guided by the illumination of their own endeavours had in sudore vultus ransacked the bosom of nature, wherein wisdom had hid it among other Arts and Sciences which have their foundation in Nature, and neither grow nor increase but appear when time and observation unlocked them unto us: Having well scanned this Magnale naturae, I found it to be one of the subtlest pieces of Recondit learning, and that it bordered upon other avenewes unto the brain, as Oral and dental Audition, of which we have discovered sufficient ground to raise a new Art upon, directing how to convey intelligible and articulate sounds another way to the brain then by the ear or eye; showing that a man may hear as well as speak with his mouth. Upon which and other unlooked for discoveries, I began in Idea, to conceive the model of a new Academy, which might be erected in favour of those who are in your condition, to wit originally deaf and dumb, for which Edifice and Gymnasium having provided all kind of materials requisite, I soon perceived by falling into discourse with some rational men about such a design, that the attempt seemed so paradoxical, prodigious and Hyperbolical; that it did rather amuse then satisfy their understandings, insomuch as they took the terms and expressions this Art justly usurps for insufferable violations of their reason, which they professed they must renounce before they could have faith to credit such an undertaking: For the satisfaction therefore of such knowing men, who yet are incredulous, and too superstitiously devoted to the received Philosophy, I thought good to hint the Philosophical verity of this Art, which I do with the greater assurance, having gained an unanswerable Demonstration from matter of fact; for other matters hinted they must expect credit upon the like success: Nevertheless herein I shall not descend to exact particulars, intending only to present the I●chnography of this Art referring the inward contriving of accommodations, and the method of operation to our intended Academy: In the mean time for the enlarging of your Charter, and to bring you into a nearer incorporation of society and communion with us: I here commend unto you the Accommodations this Art holds out, wishing you all in good time a happy metamsychosis or transmigration of your senses, that so at least by way of Anagram you may enjoy them all: That learning first to write the Images of words, and to understand the conveyances of a visible and permanent speech; from that Hand A. B. C. you may proceed unto a Lip-Grammar, which may enable you to hear with your eye and thence learn to speak with your tongue, which benefits of Art when you have attained, and are become capable of perusing this tractate, whose argument is so new and strange, that there was never so much matter concerning you presented under one object of the eye, containing a narrative of your original estate with the supplemental advantages thereof, the novelty and inventive strain of this book may at once delight and profit you, which is the hopeful wish of  
Your officious Friend and Historigrapher PHILOCOPHUS.   

AD SUBTILISSIMUM virum, D. joan Bulwerum, cognomento Chirosophum, sub personâ Philocophi, Surdis mutisque canticum novum, cum discantu felicitèr canentem.  
ABdita Naturae nobis miracula pandis,  
Quae nescit Libris Plebs inimica bonis.  
Quae doctos latuere viros: latuere Platonis  
Discipulum, quae Tu das, Stagerita novus.  
Instituis Surdos, Mutos audire Magistros  
Dum Logicum faciunt mota labella sonum.  
Sic nunquam frustra narratur Fabula Surdo,  
Si detur Surdis, posse videre sonos.  
I.H. Oxoniensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

To his ingenious friend Philocophus, on this Foundation of his intended Academy.  
REjoice you Deaf and Dumb, your Arms extend  
T'embrace th'inventive goodness of a Friend!  
Who here intends, for your relief, to Found  
An Academy, on NATURES highest ground:  
Wherein He doth strange mysteries unlock,  
How all the Senses have one common Stock.  
Shows how indulgent Nature for each sense  
Wanting, allows a double recompense.  
How she translates a sense, transplants an Ear  
Into the Eye, and makes the Optics hear.  
Inoculates an Ear with sight; whereby  
It shall perform the office of an Eye.  
Presents rich odours Tasted, Viands Smelled,  
And Sound and Light in a strange manner felt.  
The senses (Arts new Masterpiece) are taught  
T'exchange their objects by a new found thought.  
The Deaf and Dumb get Hearing Eyes, which break.  
Their Bar of Silence, and thence learn to speak  
Words may be seen or heard: weare at our choice  
For to give Ear, or Eye unto a Voice.  
Where men by their transposed senses gain,  
This Anagramme of Art and Nature's plain.  
Amicitiae & Artis Transcendentiae ergo Tho. Diconson, Med. Templ.   

A Table of such hints and notions as more directly concern Deaf and Dumb men.  
That men born Deaf and Dumb, have a kind of significant speech and natural Language; and what that is.  
Wherefore it is that Deaf and Dumb men can express themselves so lively by signs.  
That all Deaf and Dumb men, seem to have an earnest desire to unfold their lips to speech, as if they accounted their Dumbness, their greatest unhappiness.  
That a man born Deaf and Dumb, may be taught to hear the sounds of words with his eyes.  
The strangeness of that expression, abated and qualified, by proving a community among the Senses, and their mutual exchanging of objects.  
And Hearing to be nothing else but the due perception of motion.  
A notable example of Hearing sounds with the eye, in a Spanish Lord, who was borne Deaf and Dumb.  
The causes why men are borne Deaf and Dumb, various and unknown.  
Supposed by some to happen through a propriety of their place of birth.  
An example seconding that opinion.  
The opinion of Astrologers, why men are borne Deaf and Dumb.  
That the sin of the Parents is sometimes thus punished in their children.  
An example of God's justice in a Boy borne Deaf and Dumb.  
That Deafness is sometimes ex Traduce, and an hereditary evil.  
Why Deaf men beget Deafed children.  
Why the children of Deaf men are not always Deaf.  
Aristotle's opinion that Dumbness is a privation incident to man only.  
That Deafness and Dumbness may happen to other creatures also.  
The causes why many in a Family, prove oftentimes Deaf and Dumb, very dark and obscure.  
Histories both foreign and Domestic of Deafness and Dumbness running in a blood and many children of one man and woman proving so defective in their senses.  
A very strange History of two twin Sisters borne Deaf and Dumb, having but two eyes between them: both living to old age.  
Why those who are borne Deaf are consequently Dumb.  
The chief cause supposed by some to be a sympathy between the Nerves of Hearing and Speaking.  
A twofold reason of their strict society and communion, according to Bartholinus.  
The several opinions of Physicians touching the causes of Natural Deafness, and so consequently of Dumbness.  
Both opinions of sympathy and privation of Hearing, urged by some to introduce a consequence of Dumbnes upon Deafness.  
Varolius his anatomical inference of Natural Deafness from Natural Dumbness.  
That to argue Deafness from dumbness, is no good way of inference.  
The chief sign to distinguish natural Deafness from that which happens through a disease.  
The only true and undoubted cause why they who are borne Deaf, are consequently Dumb.  
That men originally Deaf, though they seem to be Dumb, yet most part of them are able to yield some sound or inarticulate voice.  
That Dumb folks, when they are angry, will make a very great gambling noise.  
A reason of that extraordinary loud fury in them.  
That the voice which Deaf and Dumb men utter, is very unapt in itself, to express the conceptions of their minds unto others.  
That Dumb men not naturally Deaf, insomuch as the voice is natural understand one another, when they vent any passion of their mind thereby.  
In what cases original Deafness is incurable, and the reasons.  
The sad and lamentable condition of those, who are borne Deaf and Dumb.  
The sadder condition of those who are Deaf and Blind.  
The yet more miserable condition of those who are Deaf, Dumb, and Blind.  
A strange History out of Platerus, of an Abbot reduced to this wretched condition, in whom the sense of Touch did officiate for all the rest.  
Another pregnant Example of the officious nature of the Touch, in supplying the defect and temporal incapacity of the other Senses.  
Sennertus' his well collected reasons of calling natural Deafness, miserandum malum.  
The incapacities of Deaf and Dumb men according to the Civil Law.  
The pitiful condition of those who are Deaf and Dumb, and withal indocile Fools and mad.  
What the Civil and Canon Law decreeth concerning such.  
That they who are borne Deaf and Dumb, unless there appear pregnant signs of a well tempered mind within, are neither capable nor worthy of the benefit of this New Art, which teacheth men born Deaf and Dumb to hear with their E●e, and thence to learn to speak with their Tongue.  
Three reasons of M●●curialis, why men's Hearing of all the senses should be most often hurt from their Nativity.  
A fourth reason given by Varolius.  
That in original and Natural Deafness, both Ears are always affected, and why?  
That the chief sign of Natural Deafness in men is, To have both Ears affected from their Nativity.  
In what cases original deafness is incurable, and the Reasons.  
Why one Ear only is commonly affected in deafness happening through sickness.  
That there is no necessity of that common affection between the Ear and the Tongue, but that one may be ●ome Mute through Natural Deafness, without any hurt to the Nerves of the Tongue.  
This proved by many arguments and by the example of the Spanish Lords speaking as soon as he had got from Art, an Auditory Eye of Discipline.  
That there is no reciprocal necessary that they who are originally Damoc, must be therefore Deaf.  
This confirmed by one of the four cases of Deaf and Dumb men stated in the Civil Law.  
The anatomical reason of Dumb men's being Dumb from their Nativity, and yet not therewithal being Deaf.  
An anatomical Reason, why they who become Deaf through any disease, do not sympathetically grow Mute.  
An anatomical Reason, why they who become mute through sickness do not sympathetically thereupon grow Deaf.  
That they who are strucken Deaf by a disease, prove sometimes accidentally Dumb.  
Histories of some, who after they could speak, growing Deaf through a Disease, have lost the use of speech.  
The Reason thereof:  
Histories of many deprived of their hearing by sickness, who yet have retained their speech.  
The Reason of their retention of speech.  
An Aphorism of Mercurialis explained touching Deaf men's (who are Deaf through some disease) not being by reason thereof, or in as much as they are Deaf, Dumb.  
Histories of some strucken Dumb by astonishment or indignation, who yet may be supposed not thereupon to have grown Deaf.  
Aristotle's opinion of sights conducing more to prudence and discipline, then hearing disliked by Mercurialis, because he had observed blind men oftentimes, to be more prudent, than they who are Deaf.  
Riverus his judgement why they who are Deaf from their nativity, have the instruments of their speech.  
Vitiated.  
A reply to that.  
Arculanus his doubt whether the number of Dumb or Deaf men be greater.  
Resolved upon the question, that there are more Dumb from their nativity then Deaf, for, all that are borne Deaf, are Dumb.  
That there are, ex tempore, more Deaf than Mute.  
The Philosophical reason thereof.  
Whether men Mute from their nativity, may in progress of time attain unto speech.  
An example verifying they may.  
Lusitanus answer to Fontanus his question. An muti fiant loquaces? affording a Philosophical reason of such strange events.  
Histories on many borne Dumb, who by some extraordinary fright, and passion, have received the gift of speech.  
Why they who are so cured, must be frighted as well as angered.  
The Philosophical reason of so strange an effect of a mixed passion.  
The suffrage of the civil Law to Mute men's recovery of speech.  
That they who have been Mute from their nativity, if their ears have been open, and the impediment was only in their Tongue (that removed) they instantly fall to speaking as if they had learned it before  
This not only inferred from Histories, but reason.  
An example of a Boy of four years old, thought to be Mute, who by a natural crisis recovered, and on a sudden began to speak; as other Boys of that age and so proceeded to a greater perfection of speech.  
That it is an ancient conceit settled in all men's minds, that no effectual relief can be given to men originally Deaf and Dumb, but by the divine Art of miracle-working Faith.  
Histories of many Deaf, and Dumb men miraculously cured.  
A very strange example of a Boy Deaf and Dumb, cured by a mischief, or a chance-medley miracle.  
Reasons why Deaf men speak through the Nose.  
Why smelling is often lost upon Deafness.  
Another reason thence taken of Deaf men's speaking through the Nose.  
That men Deaf, or blind, or otherwise defective in their senses, are apt to use expressions as if they heard or saw.  
What that property in them may seem to imply.  
Painting and limbing commended as useful, and matter of contentation to Deaf and Dumb men.  
Histories of two Deaf and Dumb men eminent in that Art.  
That writing to the Deaf and Dumb may serve in st●●d of speech.  
That from writing first learned by Deaf and Dumb men, there lies a way (if well followed) to the attaining unto speech, or an Articulate voice.  
A strange example of a man borne Deaf and Dumb, who feeleth sounds.  
How this Deaf and Dumb Lord who was taught to see words, had those words so seen or heard, transferred to pronunciation & again to his Intellect.  
A Reason why they who are Deaf by nature, are necessarily Mute.  
How the Deaf and Dumb Spanish Lords understanding, might be framed out of words seen or heard with his eye.  
That it is a stranger thing in nature, if considered, how children learn to imitate speech, who as is thought, take no mark at all of the motions of the mouth of him that speaketh; then that this Deaf and Dumb Lord, by observing the motions men made, should be taught to understand others, and to speak himself that others might understand Him.  
How both these may be done.  
That Deaf and Dumb men have their other Senses more sharp to supply the want of this.  
That they are hereby endowed with an ability and sagacity to hear or see with their eye, beyond any other men that have their hearing.  
That they who want their hearing, see more exactly.  
A Reason thereof.  
That Deaf and Dumb men having a double defect, to wit of hearing and speaking both, have usually a double recompense.  
That it is not so difficult to Deaf men as unto us to conceive and distinguish of each motion and signification of the Lips.  
That the subtleties of articular motions are with more attention (and delight) contemplated by Deaf men.  
That the apparent motions of the Lips, the Forms of Natural Letters, and so consequently of words, seem to have been distinguished by the observation of Deaf and Dumb Folks, who seem to have attained unto this knowledge, by their own attentive observation.  
That the Civil Law witnesseth, how some Deaf and Dumb men, have come to perceive the efficacy of others words, by the moving of their lips. That Deaf and Dumb Folks are apt to be angry, if you make signs only unto them, without using also the motion of your lips.  
The supposed Reason thereof.  
The admirable properties of some men accidentally Deaf, who speak and perfectly understand what any man says, by the moving of his Lips.  
That it was never seen that any Deaf and Dumb man, by his own observation (though he might understand what others said) attained to speech without a Teacher.  
That this Spanish Lord was the first Deaf and Dumb man that was caught to hear the sounds of words with the eyes, and thence learned to speak with his Tongue.  
The Reason why this Deaf and Dumb Lord, by Art made to speak, became thereby a general Linguist.  
That this Deaf and Dumb Lord now taught to hear with his eye, could at the distance of a large Chambers breadth say words after one that another standing close by the speaker, could not hear a syllable of.  
Reason's thereof.  
That it is likely he could sooner perceive the motion of words at a distance, than another could hear their audible sound near hand.  
That a Deaf and Dumb man taught to hear the sound of words with his eyes, because he heareth not himself (although this way he doth others) will not be able well to moderate the ●one of his voice.  
A way supposed to remedy this only defect appearing in this Art.  
How this Deaf Lord might come to discern in another whether he spoke shrill or low.  
That if speech were natural to man, there is no reason but men borne Deaf and Dumb, (their tongues being commonly free,) might come out with it without hearing or teaching.  
That the most unanswerable argument against the Naturality of any Language is, that they who are naturally Deaf, speak not at all.  
Montaigne his vain endeavour to evade the former argument, by imputing Deaf men's continuing Dumb, not only to their incapacity of speaking, by reason of their natural Deafness; but also to the Sympathetic League between the nerves of hearing and speaking.  
That Dumb Nurses make Mute Children.  
The Age wherein judgement may be given whether a Child is like to prove Dumb.  
That words may be tasted by Deaf and Dumb men.  
A Hint of a practical Demonstration of conveying Articulate and intelligible sounds another way to the Brain of Deaf and Dumb men, then by the Ear or Eye.   

Errata.  
Page 3. l. 10. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fol. 9 l 20. change fol. 11. l. 22. do, fol. 15. l. 3. affirms, l. 8. ●aving fol. 16. l. 19 Verulamian, fol. 31. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fol. 53 l. 19 was, fol. 73. l. 18 there, fol. 77. l. 25 parents is thus, fol 91 l 1. ●enynx, fol. 92. l. 2. with the, fol. 119. l 22. Seiberg, fol. 122. l. 1. utter a voice, fol. 23. ●. 22. quia, fol. 124. l. 13. be ill, fol. 128. l. 18. there, fol 138. l. 1. example in one, fol. 140. l. 13. stayed and, fol. 142 l. 15. Chronicle, l. 16 Urspergensian, fol. 145. l. 4. repay, l. 6 his, l. 7. remaining, fol. 151. l. 26. in an, fol. 154. l. 1. shutting, fol. 157. l. 11. are, fol. 165. l. 9 hence they, fol. 171. l. 10. her, fol. 177. l. 19 who.   

PHILOCOPHUS: OR THE DEAF and DUMB MAN'S FRIEND.  

That the Mouth is the Adequate Organ of Speech. CHAP. I.  
THat the Universal Region of the Mouth is the Adequate Organ of Speech, appears even to our very Senses: Since no man speaketh but by the Mouth, and that obstructed, Speech perisheth, and is put to a necessary silence: For we must open our Mouth before we can speak; the Door or Window of Utterance must be opened first you must turn the Cock of the Conduit, or pluck out the Stople, before the Water can gush out. This being the place of birth, to which all our conceptions are brought, and at which the labouring Mind is delivered of all her thoughts which issue, we call Orall-Reason. Thi● Great Hypocrates was not ignorant of where among the seven Figures whereby Sense happens unto man, he reckons the Mouth for the Figure of Speech; a● deserving to be accounted the Organ of another Sense: Now since the Mouth is the Adequate Organ of Speech, it is worth the enquiry what other Instruments concur to that Action. The Universal Region of the Mouth is constistuted of the jaws, the Tongue, the palate, the Teeth, and Lips; but Speec● is not form unless by the naturals Instruments, comprehended in the●● Verses.  
Instrumenta novem sunt Guttur, Lingu● Palatu●  
Quatuor et Dentes, et duo Labra simu●  
Among these, the Tongue is the Principal Organ to whom the Action is committed: which yet is not so to be accounted the chiefest cause of Speech, as if all Speech did flow from thence, and that the other parts of the Mouth were only useful Asistants unto it: But the Lips bear a great stroke in the Action, they being the most extant and remarkable Organs of Oral Utterance. Hence with the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod Sermonem fundunt: and Labia; in the Allegorical Philosophy of Interpretation of Dreams, signify Words; because they are pronounced with the Lips. So that although the Tongue be the Principal Interpreter of the Mind, yet that alone is not sufficient to frame our Speech, but that it wants the assistance and cooperation of the jaws, the palate, the Teeth, the Nostrils, and the Lips, Sense itself doth teach, and the Authority of the Hebrew Gramarians, who for this cause, that the Tongue doth dash the air form into a voice, now against this part, now against that, have distinguished their Letters into labial, guttural, and dental. Hence it is, that when the Tongue is disappointed of the commodious and necessary aid of the adjacent parts, whereby it comes to pass that certain Letters which are wont to be framed by the ministry of these Members, are very hardly or worse pronounced; Chirurgeons by a bold Art, raised from subtle observations made upon the natural use of every implement of Speech, take upon them to repair such defects, and to piece and patch up the broken and decayed Harp of Speech.  
But in Man these Organs of Speech are longer before they are perfect for Action, because of the excellent variety and and differences of Letters; whereas other creatures can express few or no Letters; and that which is various and distinguished with many differences, that is longer in perfecting. The voice indeed is but one, but there are many kinds of speaking. And verily children at first, no otherwise then Brutes, do express their Appetitions, being not able to pronounce Letters. An Infant being called Infans, quasi non fans; because he speaks not, for an Infant is borne Dumb. So that it is miraculous that Hali Abben Ragel reports, to wit that he saw an Infant who began to speak when he was scarce 24. hours old, since he was borne unhappily to foretell the loss of the Kingdom, and the destruction and desolation of that Nation.  
Vandale the Wife of Duke Baruch, having conceived by him, after she had been pregnant two years, brought forth an Infant that presently did go and speak.  
Anno 633. Nanthildis the wife of King Dagobert the second, brought him a son which was named Sigibertus; this Infant being forty days old, when he was to be Christened by St. Amandus the Bishop, when they all were silent, he answered with a clear voice, Amen.  
Anno 1104, a woman that had gone with child two years, brought forth a Manchild speaking.  
Anno 1275, in Cracovia a certain Infant scarce half a year old, began distinctly and readily to speak, and say to the great admiration of all; The Tartars shall come and cut off our Heads: and when he was asked whither he was not afraid himself of the Tartars, he answered, yea, in good sooth I am in great dread of them, because they shall take away my head also: which came to pass 12 years after.  
Another certain Infant having all its Teeth was borne, and in the first day of its birth began distinctly and readily to speak, until it was Baptised, afterwards it lost its Teeth and Speech.  
Yet they that writ of the Indians; report, that the children of the Guineans do generally both go and speak when they are but a year old.  
Cardan reckoning up many things whose mere rariety causeth admiration, for that they happen but seldom, saith, That it is natural for an Infant (although he be new borne) to speak; and yet it is held for a very great wonder, as a thing coming against nature, because it is rare.  
But after what manner it is natural, Aristotle teacheth us, for since Speech consists of the strength of the Tongue and Intelligence, and Intelligence comes to the most before the strength of the Tongue, it comes to pass that it seems a wonder for any to speak before their Understanding is absolute: And yet if the strength of the Tongue may be first complete, since man is prepared by nature to speak, what should hinder him but that he should, as Pies, and Parrots, rehearse things heard though not understood? Or that he should not with some endeavour and concourse of Spirits to his Tongue, pronounce things he understands? That which shows this to be so is, that this chiefly happens, and more clearly, to them when they awake from sleep: For than things seen and heard by sleep, move more, and there is present more plenty of spirits, and the Tongue by so long rest becomes stronger.   

Of the use and necessity of such a structure of instruments for Speech. CHAP. II.  
SPeech being the Work of Reason performed by certain instruments, man received a power of forming certain sounds, and apt Instruments for the production of Speech: for unless there had been some kind of means or way found out, that he might as it were lay open the motions of his mind, it had been debarred the freedom of communication. Therefore there was need of an artificial structure of Instruments, whereby the mind as a quill striking upon the parts appointed for the forming of the voice, by sounds expressed after a certain manner, should set forth and lay abroad to the view, itself expounded by external motions. And as a Musician that is destitute of a Voice, uses Ascititious Voices of a Pipe or Harp; so the mind of man the Searcher out of divers rules and fashions, seeing she could not open the purposes of her thoughts in the heart, or fancy, which perceives things by external Senses, as an industrious Artifex she beats upon the animal Organs, and by sounds produced by them, communicates and makes manifest her ●idden cogitations. In which Instrument of speech, there is a mixed kind of Music of a Pipe and a Lute, no otherwise than if these two instruments should sound together in a mutual consent. The Breath passing through the Artery, imitates the sound of a Pipe, the Palate and the two Pipes that belong to the Nostrils, the Cheeks, the Tongue, and the structure of the Jaws, about which the chin unfolded in a concave form, at length ends in a sharp point, all these variously and manifoldly represent the plectrum, and the Lute, and with great variety changed the tones of the Voice, as the matter requires. And last of all we use the diduction and again the compression of the lips, as Musicians who by the Stops of their Fingers moderate the Breath in Pipes, and the harmony of the Song: and therefore in the mythology of the ancient Ethnics, M●e●●●syne who is said to be the Mother of the Nine Muses, whom she bore to Jupiter, with their brother Apollo, import nothing else but the ten Modulations of Man's Voice: therefore in Apollo's Harp represented with ten strings; so in the Scripture we read of the Dedacord or Psaltery: others allegorise it to be the four foreteeth, against which the Tongue striketh, the two Lips which are the Cymbals or Instruments to fashion the words; the the Tongue, and the string of the Tongue: the Palate whose concavity begets a sound; the Windpipe which is the passage of the Breath; and the Lungs which like a pair of bellows give and take back the Air or Spirit.   

Of the conveniency and excellent situation of the Mouth for the more visible appearance and manifestation of Speech. CHAP. III.  
SPeech being the end of the Voice, it was proper and requisite, that the Organ of Speech the Mouth (which containeth in the amplitude of its cavity, all that Region which lieth from the Larynx, the Organ of the voice, to the border of the Lips) should be placed after the Organ of the voice, as nearer to the advantages of Utterance; that as the Articulation of the Bones hath an evident motion: So Speech which is a Metaphorical Articulation, that is an affection hapening to the Voice, might be performed by a most evident motion. Therefore the Tongue ariseth near the supreme part of the Larynx, and being interwoven with all kind of Fribres, it is easily and swiftly moved any way, wherefore according as by inhearing to the Palate or the Teeth, it opposeth itself divers ways to the Voice, proceeding out of the Larynx, divers Articulations arise according to our Arbitrament, signifying the conceptions of our Minds; to which operation the Lips does very much conduce, which are movable after all manner of ways, which that they might easily oppose the voice, and most suddenly either precede, accompany, or follow the motions of the Tongue, were to be placed as nigh the Throat as possible might be. Hence it is, that in favour of Speech and Dearticulating the voice, among all Animals, Man only hath his Face least prominent, and his Lips least distant from his Throat. His Mouth being commodiously placed in the Confine and passage of three great Ventures, the Head, the Thorax and Abdomen, which power out their force into it, making it their General vent and breathing-hole: For since it was to be the Organ of Speech and Singing, it was to be fitted to the Larynx and the Artery both, and to the Head; for being necessarily to be moved in speech, it behoved it should expect the force of moving from the Head, from whence it flows into all the parts. And since sound is not but from the breath, whose conceptacle the Artery is, it ought to draw it from thence; for things that are nigh, do more commodiously receive force by influence than they that are a far off. Add unto this, that the conceptions and notions of the Mind, which the Mouth brings forth, signified by sound and the voice descend from the Head, from whence it was better to receive them without a medium, for since they are intentional they would easily vanish. And the situation of the Mouth, in the forepart and middle of the Face, in that portion thereof which the Ancients called the Temple of Goodness and Honesty, is most conspicuous, and none of the least advantages to the appearance of Speech: For, man was ordained to converse with man Face to Face: and therefore it is said, that God spoke with Moses, as a man talketh with his Friend, Face to Face. And no man doth love to hold Discourse long, before a Face muffled or turned away; Speech being rendered thereby obscure, and less intelligible. And therefore Adam when he required one to converse and discourse with, God when he intended to accommodate him with a Talking Mate, the genuine expression of the word is, Faciam adjutorium quasi coram, or contra eum. For since the countenances of those that confer together are mutually turned one towards another, and Man was born to move with his Ea●e forwards, it is apparent that the Faces of those that talk together, are as it were the Face of those that go opposite and contrary ways, and by consequence, they are opposite and contrary in the same line; such a helper was not found among all the creatures, and therefore it was ill with Adam. And indeed the Mouth lies so convenient and opportune for observation, and discerning the local motions of words, and for inspection and exposition of men's minds thereby, that the Hebrews, to the honour of the Visibility of Speech, most constantly attribute Speech to the Lips; the Scriptures abounding in such kind of expressions. 'Tis true, this sounding visible image of the mind, is not the Original, but a Copy only of the Mind, for the faculty or power of Speech consisteth of two Actions, the one outward, the other inward: the inward Action of Locution which ever preceades the outer Speech, is invisible: but the outward, which is the giving of various sounds to our breath, as it passeth through our Mouth, by divers conjunctions of our Tongue and Lips to themselves, or to divers parts of the Mouth, or by their separations from them, is so evident and apparent, that the consideration of these premises makes me reflect upon a place of Pliny, (but by way of reverse) for whereas he affirms that a great part of the Countenance consisteth in the Voice, this with as good reason showeth, that a great part of the Voice, even when it is artiulated into speech is in the Face or Countenance no vocal or articulate expression having any production of signification, without some manifest and proper motion or alteration of the Countenance: No marvel then that it always proves such a notable Interpreter to the literal meaning of our words. And therore the conceit of that Gentleman seems to me very ingenious, and worth more scanning than this place will afford; who coming to the spittle to hear one of those Sermons which are usually Preached there upon Easter Holidays; when he could not by reason of the greatness of the Congregation come near the Pulpit to hear, nor well discern the Face of the Preacher; remembering he had a Prospective-glass in his pocket, took it out, and levelled it at the Preachers Face, by which instrument having drawn the Preacher to appear nearer unto him, he not only saw, but heard him very well. Indeed that Word which sounds outwardly, is but the sign of that which appeareth inwardly, and to that rather doth the name of the Word appertain: For, that which is framed and delivered by the Mouth, is but Vox Verbi, and is so called in respect of the other, from which it hath the Derivation and Apparency, and there may be a Word (a Mental one) without pronunciation, but there cannot be pronunciation or any Vocal representation of the Mind by any utterance of Discourse, without a Word.   

That Speech is a voluntary Action, and therefore performed by Motion. CHAP. IU.  
WE know nothing (saith the Verulanian Oracle) that can at pleasure make a Musical or Immusicall sound by voluntary motion, but the Voice of Man and Birds. By Speech which is an immusicall Sound, framed by the Motion of the Tongue and Lips, Man hath a prerogative of expressing his Mind: To Speak being nothing else, but by certain Motiuncles of the Mouth to open our Cogitations to others in Words proceeding from the Conjugations of Letters, whereof our Speech consists. Letters the true Elements of Speech being made of Motions, nay being nothing else but local motions of the parts of the Mouth, it being in vain for any man, opening his Mouth, and uttering out his breath, to strive to speak without moving his Lips and Tongue: For, the other instruments of Speech although they concur with the Movable parts, yet because not moved, are not reckoned among the chief Causes and Authors of Speech; since the very Tongue and Lips, which were made very Movable and Voluble to this end, are not accounted the chief instruments of Speech, and first causes of Articulation, but quatenus they are moved. And they are Movable in as much as they have obtained a Faculty of Moving, and are Muscules, which are the Adequate Organs of voluntary Motion. For Speech is a voluntary Action and free, and may be made or restrained according to our arbitrament, and we at pleasure can either speak or hold our peace: And therefore it is performed by Muscules, which are Arbitrary Organs. Hence the Tongue and Lips perform Speech, and conform Letters by local Motion, as is most evident to Sense, and confirmed by Reason, for being a voluntary Action, it is therefore performed by Motion, as other voluntary Actions of the Tongue are. Indeed the Tongue as it is the sensory of Taste, doth not necessarily require moving, for the alteration and dignotion of Sapours, is accomplished without moving; but other offices of the Tongue as voluntary, are altogether performed by moving, most Eminently among the rest that of Speech: So that Motion alone is able to give account of all the voluntary expressions of Speech.   

That Words are nothing else but Motion. CHAP. V.  
WHat are words but motion: saith the truly noble & learned Digby? which confirming interrogation may seem strange to those who are not well acquainted with the mysterious Essence of words, and yet to those that shall scan it well, it will appear manifest, that Words (as hath been said) are nothing else but local motions of the parts of the mouth, and that they have no existence without motion, nor can subsist beyond it, their sound perishing and expiring as soon as the motion determines; for otherwise it would fall out as in some sudden Echoes, that one word would chop upon another, and so drown each other in the very act of delivery, which would tend to the confusion and utter annihilation of Speech. So they who would distinguish betwixt Words and Motion, and reduce them to several predicaments, must labour at four Works: first to produce Words without any local motion of the mouth. 2ly, to accomplish the literal or articulate motions of the mouth, without any audible or visible articulation. Thirdly, to keep Words from vanishing away with the Motion, or perishing upon the determining of the Motion of the Mouth. And fourthly, to preserve the Motion a foot after the creation of Words. And so they may make a Distinction, otherwise Words and Motion, as having one common life and existence, will live and die together. He that shall attempt this, will have as hard a task as Esdras had, when the Angel bid him show unto him the image of a Voice, and would be forced to answer with him, Who can do this thing but he who hath not his dwelling with men? Some zealous Patriots of the Aristotelian Philosophy, seem very unwilling to admit Words to be Motion; and therefore had rather say, that Words are not Motion, but by Motion of the Tongue Words are uttered, believing that we move our Tongues many times when we speak not. But if Words were Motion, we must still speak when we move our Tongue. But I suppose a fair distinction, implying the species of Motion may induce much to a reconciliation, to which end we say, that Motion agrees with the Tongue generically, and the Motions of Speech specifically. For as concerning the Offices the Tongue performs by Motion, Motion may be spoken of the Tongue in divers respects, as Commanducation, Deglution, etc. and as here of articulate speech or wording motion. He that should infer upon him, that holds Words to be nothing else but Motion, that the Tongue must necessarily talk as often as it walks, may as well say, Walking is Motion. But the Foot is the Organ of progressive Motion; Ergo, A man cannot move his foot, but be must walk. This were not to argue like a Peripatetique. And it may be if Aristotl● himself, whose Dictates are worthy of all honour, had lived to see the progress and advancement of Learning, in the miraculous effect of this Art, he might have been induced (at least by way of Problem) to ask this Question, Why Words seem to be a species of Motion?   

Of the excellent choice of Nature in the Appulsive Motions of Speech. CHAP. VI  
IT is no wonder that Nature destined the Mouth for the place and Organ of Speech, wherein (if any where) various and manifold Appulsions are made, wherein the Tongue and Lips being movable, may be appelled and concur together: yet the Motions of the Tongue and Lips which conduce to Speech and the production of Letters, although they are manifold and various they that are most agreeable for forming of Letters, are chief upward Motions, for it behoved these Instruments to follow the nature of the Air (which is a most light body) whereby it raiseth itself upwards. All Appulse being done strait upward: for, all Appulsions are not profitable to Speech, and to forming of Letters, since other Offices also of the Tongue, to wit, commanducation and deglution are performed by the Appulsion of the bodies of the Tongue, Lips, and Teeth; but with this difference, that the Appulsions which conduce to Speech, are more facile and expeditious, and are done with fare less endeavour and strength. For whereas the tongue is appelled to the Palate, Teeth, and Lips, the Teeth to the Teeth, to the Lips and Tongue; and besides Lip to Lip and to the Teeth and Tongue. Certainly those Appulsions of the Tongue only are profitable to Speech, which are made to the Palate and Teeth: and again, of the Lip to Lip and to Teeth, whereas other Appulsions conduce to other Offices of the Mouth: therefore there are two efficient parts of Appulse, the lower Lip and the Tongue; the suscipient or sustaining parts are either the upper Lip, or the upper Teeth, if the Lip do appell, but if the Tongue do appell, they are the Palate and the Teeth. The Quere therefore is, Why since Appulsions are made from other parts of the Mouth, yet those two proposed should be only profitable to Speech? And it is answered, that those Appulsions were admitted which were both facile, swift, and elegant; and on the contrary, those rejected, which were either unapt to forming of Letters, or which were more difficultly or slowly effected or disfigured and deformed the Mouth. Nature having had great regard to provide for the comeliness and decency of pronunciation: therefore Nature avoided the Appulsion of the Tongue to the Lips, as that which came more foully, difficultly, and slowly to the forming of Letters; for if the Tongue should appell to the lower Lip, that Appulse would prove unprofitable, for it would vibrate to no apt Letter; but if to the upper Lip, it would only make L, N, T, D. but il-favouredly and difficultly, which perchance Nature left to old men that were Edentuli; whereas the same Letters notwithstanding are neatly, distinctly, easily and speedily compressed by the Appulse of the Tongue to the Palate. Besides the Appulse of the Tongue to the Lips could not be done unless the Tongue were made longer, whereupon afterwards it would not perchance be congruous for the Appulse to the Palate for the forming of other Letters. In like manner, Nature avoided the Appulse of Teeth to Teeth as that which can produce no consonant by reason of 〈◊〉 too fierce and cruel illision of the air, which should be pleasing soft and gentle, it being worth our labour to be so fair spoken. Whence Galen said, there ought to be a proportion and conveniency between the percutient Body and percussed: therefore from the most hard Teeth there is made too fierce a percussion to the air, and for this cause, although to the uttering of the voice, hard bodies ought to concur: yet to articulate the same, that is to the production of any letters, either both, or one at least, of the concurrent bodies must be soft, whereby the air may be pleasingly intercepted and expressed, from whence it is collected, that nature in the producing of Letters, hath most especially substituted those appulsions which have elegancy; facility, and expedition adjoined unto them, such as are the appulsion of Lip to Lip, and to the Teeth; and of the Tongue to the Palate, and the Teeth. And verily so fare are the Motions requisite to Speech, from introducing any deformity into the Face, that they are observed many times to improve the Countenance. Wherefore the Bridegroom in the Canticles to his Spouse. Sicut vitta coccinea labia tua, Thy Lips are like a thread of Scarlet, and thy talk is comely. And it is a piece of the character of our Henry the seventh, that his Countenance, to the disadvantage of the Painter, was best when he spoke. But above other considerations it appears, that Nature in the contrivance of Speech, affected expedition, which is dispatched by most swift, and expedite Motions: for if Speech be made by Motion, and signify the affections of the mind, which are Motions: without doubt, the moving of the instruments must answer to the movings of the mind; now since there is nothing swifter than the mind which in a moment can pass unto the Heavens, and survey the whole earth; it is requisite and deservedly fit, that the Motion both of the Lip and Tongue should be most swift, as that which was to follow the motions of the mind. Therefore nature would have these appulsions and motions performed, not by the Muscules of the Tongue and Lips, but from their Body only, quatenus they are Muscules, whereby the Motion and formation of Speech might be most swiftly dispatched; for, both the Tongue and the Lip hath Muscules, and are made Muscules; quatenus they have Muscules, they are moved by another, and therefore more slowly: but quatenus Muscules, they are moved of themselves, and most swiftly and expeditiously rolled, agitated and appelled. And for this cause chief, were the Tongue and Lips made Muscules, that they might strike on and affect the air, which is indeed a most light Body, and in the mean while most suddenly follow the most swift Motions of the mind. It sufficiently therefore appears, the moving whereby the Tongue and Lips are moved to performance of Speech proceeds not from any other, but from their proper Bodies, the Motion arising thence being sufficient for such an employment; for when as Nature with that which in moving required no great strength, requires also the celerity of motion, she makes the parts to be moved of themselves, mingling throughout the motory power with the part to be moved, as in the Lips and Tongue, which since they were not to agitate bones o● Meats, but most light air, and to afford quick and speedy motions in speaking, by good reason we judge Speech to be accomplished without the ministry of Muscules, by the Body only of the Tongue and Lips; for if in speaking the Tongue should be moved by Muscules, as in Commanducation, both its motion and Speech would have fallen out to be fare slower: but it was fit that Speech should be most speedy and expedite, that the soul might on a sud●●●● signify its conception of pleasure o● distaste, to the Conservation of the Body.   

That the Motions of those parts which Create words, excel the signifying faculty of any other member. CHAP. VII.  
TO speak, is nothing else but by certain motiuncles of the Tongue and Lips, to intimate and signify certain things, as it is agreed between those that speak together, that is to say, as some are wont reciprocally to open their cogitations by divers motitations of their fingers. This only being the difference between them, that the Tongue and Lips are the most accommodated of all the parts of our Body, to signify what is conceived in the mind. The Tongue by reason of its wonderful ●obility, and because it is placed in the very passage or highway of the Breath, by its diverberation produceth manifold sounds, which occur to the hearing of man afar off, therefore this particle is most ready, best provided and most fit and convenient, to which men should commit the office of Communicating what they have conceived i● their mind; because no other part can undergo so many and so various motiuncles, and by the assistance of the Lips and the other instruments of Speech, frame so manifold voices: neither came it to pass by chance, that the Tongue sprung up to be apparently accommodated for this use, but it was so provided and ordained by Nature; for, a soft and voluble substance, endued with many Muscules at its root, placed upon the Larynx, planted beneath the Palate, encompassed with the Teeth, and Lips, that receiving the Air expired by the Larynx, and driving it many ways against the Palate, and Teeth, it might produce manifold sounds, by which according to his arbitrament, man might signify to man his otherwise incognoscible cogitations. Therefore the Tongue and Lips are thought to be fare more accommodated to intimate our thoughts, than either the Hand or Foot, or any other particle, because of the peculiar advantages of their expressions, which according to the Doctrine of this Art are most visibly audible.   

That Speech is an Articulate Voice form by the Conjugation of certain Letters. CHAP. VIII.  
THe Tongue (which yet as the great Advancer of Learning saith) is no very fine instrument, in point of Articulation, maketh no fewer motions, than there be Letters in all the words we utter. Hence Speech which the Latins express by the words Locutio, sermo, oratio, or Loquela, and the Greeks by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if you should say Colloquium, may be defined an Articulation of the voice by (the efficient Cause or instrument) the Mouth: in which Definition the voice is the Ge●us; for, the voice is the matter of Speech, there being no way without the voice, for any man to speak out; and the Difference which informs the voice with Speech, is Articulation. For, the voice informed with Articles, is an Articulate voice, which is called Speech. As for the voice, that is conformed in the Larynx by the Cleft, and as soon as it is produced, it offers, Subjects, and fits itself, as it were the matter of Speech: But the Articles which come upon the voice, and inform speech, deserve a more diligent consideration, for, this affection, happening to the voice, is a certain interception, division, Distinction, or intercision of the voice, which being of its own nature fuse, continued and indistinct, upon the Articles accession, the continuation of the voice is intercepted and taken away. As when we loosely, indistinctly and continually form the voice thus: o o o. if we to it adjoin the article c, n, or t, now it will be co, no, to; that is to say, we constitute there by a divided and intercepted voice. Which thing a very Pipe distinguished with stops doth most fully declare, which without the motion of the Fingers, sends forth only a voice, but with the motion of the Fingers and the interchangeable apertion or occlusion of the stops, it brings forth an intercepted and articulate voice, and after a manner speech: And although speech is proper to man, as proceeding from his Enunciative Faculty, notwithstanding other Animals do speak among themselves, And a Pipe or Harp utter after a manner an Articulate voice. Therefore a voice not loosely spent, nor continued; but intercised, distinct, and intercepted, is Speech, or an Articulate voice; called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Aristotle, to wit Dearticulation, Metaphorically as Fabricius thinks, a Denomination taken from the Articles or joints of the Bones, for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Galen, is an Articulation or Composition of Bones, which hath an evident motion. So Speech is performed by evident motion. Besides, as joints are certain knots which seem after a certain manner to intercept the continuation of the Bones: so Speech also, which is an Articulate or jointed voice, seems to be intercepted into many parts, not spread out in one lose tract nor continued. And as by the joints the separated Bones are conjoined, that they proceed in a kind of continued series: So an Articulate voice, although it be manifoldly divided, yet it flows out so continued, that it may seem to be joined and coupled together, or perchance we may say, Speech is called an articulate voice, as much as if we should say, distinct and manifest: metaphorically also, by a denomination taken from Articles added to Nouns, which not only the Grecians; but the Italians and French also, and many other adjoin unto their Nouns, that, as Articles added to Nouns signify a distinct and certain thing: so the voice which of its own nature is defuse, continued and indistinct, as being dead without Letters; when it appears to pass into Speech, is made distinct and manifest, and it advanceth into speech, if it be imformed by Articles: so that although man had instruments requisite for the expulsion and collision of the voice, and breath and air as the matter for the production thereof, that it might resound as an adequate object of hearing; yet he had not had the disciplinative and informing power of Discourse, unless those Voices were so articulated, that they might signify and represent the conceptions of the mind: for, the Auditors by reason of the defect of Articulation would not be edified thereby.   

That Letters, the true Elements of Speech, quatenus they are pronounced, are natural. CHAP. IX.  
THose Letters which we bring forth and are uttered in pronunciation, are natural; those which we writ, artificial: for if Letters be made of Motions, or (rather indeed) are nothing else than the Motions of the parts of the Mouth, without doubt we affirm, that even as those Motions are natural; so the Letters consisting of those Motions, quatenus they are pronounced, are natural: which Martianus Capella the renowned Grammarian shows: where he divides the Letters into natural and effected, calling those natural which we speak, but those, effected characters which we writ. And for this reason it is, that Letters with all Nations in respect of their places or way of pronunciation are the same, and although the contrived images of the natural Letters or character may differ in their representations, yet quatenus they are pronounced, there is no diversity in speaking: but that afterwards so numerous and various Tongues ensued, the Letters are not the cause, but the composition of Letters, that is Syllables and Words. And it comes to pass also hence, that Letters are natural, as they are created by certain designed parts, neither can they by promiscuous parts, or by any mutual compact, be any otherwise form: for, certain kind of Letters are procreated from the Appulsion of Lip to Lip, certain also from the Lip to the upper Teeth, and certain also by the Tongue and Palate: neither is it to any purpose that one should attempt to pronounce F with both his Lips, or M with the Tongue and Palate, or N with the Lip and Teeth, although they endeavour it with the most exact diligence, and stretch and distort his Lips never so much, but he shall perpetually be enforced to make M, B, P. with his Lips: F and V consonant with his Lip and Teeth, and the other Consonants with his Tongue and Palate: but by what means this is done, especially since the appulsion and moving is one; let them explain who shall have the happiness to know the causes of so great things, it is enough for us with others to give a hint or imperfect report of this admirable contrivance of the Builder, and divine consent of parts.   

That the Motions of Instruments of speech which go to the making the Alphabet of natural Letters, are worthy Enquiry. CHAP. X.  
AMong other things pertinent to the inquisition of sounds, the motions of speech are recommended unto us, by the great Advancer of Learning, where he saith, The motions of the tongue, lips, throat, palate, etc. which go to the making up of the several Alphabetical Letters, are worthy enquiry. The Hebrews have been diligent in it, and have assigned which Letters are labial, which dental, which guttural, etc. As for the Latins and Grecians, they have distinguished between semi-vowels and mutes, and in mutes between mutae ten, media, and aspirata, not amiss, but yet not diligently enough: for, the special strokes and motions that create those sounds, they have little enquired; as that the Letters B, P, F, M. are not expressed but with the contracting or shutting of the Mouth. That the Letter N and B cannot be pronounced, but that the Letter N will turn into M. as Hecatonba will be Hecatomba. That M. and T. cannot be pronounced together, but P will come between, as emtu● is pronounced emptus: so that if you inquire to the full you will find, that to the making of the whole Alphabet, there will be fewer simple motions required than there are Letters. But because these were subtle and long to describe, he refers them over, and promiseth to place them among his experiments of speech: yet not having had the happiness to find him so good as his word, having condoled the loss of such accurate Observations as his would have proved: upon his hint of encouragement we advanced after the scrutiny of these Alphabetical motions; wherein things have so succeeded to our inquisition, that if we had intended a particular satisfaction, as we do only a general intimation, we could produce such an Alphabet as should put an end to all Doubts in this matter, by exhibiting the motions of speech in the capital Characters or Letters of our Alphabet, which as notes and images, with the quality and quantity of their Lines, do very aptly serve the natural Letters, in whose pronunciation, the parts of the mouth obtain a various Figure, and every Figure consists of certain Lines: or in the representative motions or postures and Figure of the mouth, marshaled like the Alphabets of gesture in our Chirologia, express the very natural Letters themselves, most apparently proving, that Letters are nothing else but motion, a subtlety of discovery which few will ever imagine feasible, until they see the secret opened among other notions reserved for our intended Academy.   

That the forms of Letters, and so consequently of Words, may be punctually observed and took notice of. CHAP. XI.  
Our Understanding indeed is very dull at the inspection of Forms, and although (as the British Stagerit truly confesseth) it be neither possible or to purpose, to seek in gross the Forms of those sounds which make Words, which by composition and transposition of Letters are infinite: yet to inquire the Forms of those sounds or voices which make simple letters, is easily comprehensible, and being known, induceth and manifesteth the Forms of Words, which consist and are compounded of them; this being no more a vain pursuit than the enquiry after the Forms of sense and voluntary motion, which is a part of Metaphysicke, though Physic doth make enquiry of the material and sufficient causes of them, but not as to their Forms. And if a man shall keep a continual watchful and severe eye upon the motions of the mouth, he may advise and take notice of the Forms of speech, the disclosure whereof would be fruitful and important to this Design: hence it is that although nothing is more variable than the differing sound of Words, yet men have found out the way to reduce them to a few simple Letters, so that it is not the insufficiency or incapacity of man's mind, but it is the remote standing or placing that breedeth these mazes or incomprehensions: the remedy whereof is not to quicken or strengthen the Organ, but to go nearer the Object, and therefore there is no doubt but if we will learn and use the approaches and avenues of Nature, we may master any difficulty that shall oppose the designs of our Intellect. But, indeed, the Observation of the natural Letters, in respect whereof all Nations are of one lip, as before the confusion of Tongues, and the first finding them out, was absolutely the rarest and the most exquisite felicity of Invention as ever succeeeded to the wit of man: and but that I think the wit of man able to comprehend all things in the sphere of its capacity (larger than most imagine) I should be apt to attribute this subtle notion, to the revelation of some courteous spirits, it seems so to transcend the ordinary achievement of our observation: and that so many Languages should result out of the transposition of these 24. Letters, will not appear so strange a thing, if we well consider the infinite variety of men's countenances, the Face consisting not of above ten Lines, the least alteration whereof causeth a manifest distinction.   

That the Ancients took the essential difference of Letters, from the various motions of the Month. CHAP. XII.  
IT is manifest, that the Ancients chief distinguished the Letters out of the variety of motions, which they observed in the very instrumental parts of speech, seated in and about the mouth: because those which are made by the parts of the Body, are more essential, as making different articulations, that is, Letters altogether distinct from one another, of which kind there are not above seven essentially distinct, besides the Vowels: whereas there are more made from the various moving of the very air, which is altered and moved by a greater or less impulsion, although the motion and appulsion of parts be the same, as in B, P, C, G, D, T, F, V For from the air variously affected by reason of a milder or more valid motion or appulsion of the very part which is moved (from whence there happens a more gentle or stronger elision of the air) the difference of many Letters were taken: for if the Lip be driven upward to the other Lip in a gentle motion, causing a milder elision of the air, M is made: if it be more forcibly impelled B, if most strongly P results: so that here you have three letters from one simple motion. Now although these Letters are made with the same parts, and differ not in the variety of parts, but only in the vehemency of the impulsed air, yet Antiquity received them notwithstanding into the number of Letters, to prevent Equivocations, and unprofitable Repetitions: but because those Letters differed not in an essential difference, which is taken from the variety of parts, but only according to the greater or lesser impulsion of air, (which for the most part varies not pronunciation, but retain their alliance of sound and article) therefore the Ancients by reason of this cognation or affinity which they have among themselves, in that they are made by the same motion, they would have them mutually to give way to one another, and one to be indifferently put for the other; whence it comes to pass that G, G. because they are form by the same motion of the mouth, nor differ between themselves, unless because in C. the breath wanders more licentiously than in the prolation of G. they give way to one another, although perchance they said, they gave way one to another in regard of the propinquity of the appulsion of parts in them, so that those that are form by the same motion and only vary with the elision of the air, in as much as they vary by reason of the air, they drew out various letters: but in as much as they are made with the same motion, they put one for another; which they not only observed in the Consonants, but in the vowels.   

That the motions of the parts of the Mouth in Speech are so remarkable, that some have (not without success) attempted to imitate them by Mathematical motions. CHAP. XIII.  
Such Sagacious Aemulators and audations Inquisitours of Nature there hath been, who without natural virtues, by Mathematical Magic only, having borrowed the influences of the Heavens, produce works like to those of Nature, as speaking Bodies, which are not endued with animal virtues; for, Mercurius writeth that the Egyptians by a most inutterable art, made the Images of their Gods (especially of Mercury) so, that they uttered an articulate voice. And we have a hint of encouragement to such a Design, from the Grand Augmentor of Sciences. There is found, saith he, a similitude, between the sound that is made by inanimate Bodies, or by Animate Bodies that have no voice articulate; and divers Letters of articulate voices: and commonly men have given such names to those sounds, as do allude unto the articulate Letters. As trembling of water hath resemblance with the Letter L. quenching of hot metals with the Letter Z, snarling of Dogs with the letter R, the noise of screetch-owles with the letter sh. voice of Cats with the Dipthongue eu. voice of Cuckoos with the Dipthongue ou; Sounds of strings with the Letters ng. So that if a man (for curiosity or strangeness sake) would make a Puppet or other dead Body, to pronounce a word; Let him consider on the one part, the motion of the Instruments of the voice; and on the other part the like sounds made in inanimate Bodies; and what conformity there is that causeth the similitude of sounds; and by that he may minister light to that effect. But to come nearer to the point. Many of the Learned are of opinion, and persuaded in their judgements, that the imitation of the motions of our speech may be effected by insensible creatures; if a Dextrous man would employ his time in contriving and making such an instrument to express those different sounds; which not having more than seven substantial Differences; besides, the vowels (as some who have carefully noted them, do affirm) it would peradventure be no hard matter to compose such an Engine, which because it will be a subtle imitation of the work of nature, it will be necessary that our Artist have this qualification of being more than superficially tinctured in Anatomy, the better to be acquainted with the Muscules, and the Nerves inserted into their Heads, which are the principles and springs of all those outward motions whereby Speech is performed and uttered. And I believe the Model must be in fashion of a Head, which is the Royal part unto which Speech is entrusted; for as the Tongue and Lips articulate; the Head resounds. Friar Bacon's brazen Head, and that Statue framed by Albertus Magnus which spoke to Thomas Aquine, and which he mistaking for a Magical Device broke, was certainly nothing else but Mathematical Inventions framed in imitation of the motions of speech performed by the Instruments in and about the Mouth. As for that leaden Pipe which Baptista ●orta in his Magia naturali speaks of as effectual to this purpose; or that of Walchius, who thinks it possible entirely to preserve the voice or any words spoken, in a hollow Trunk or Pipe, and that this Pipe being rightly opened, the Words will come out of it in the same order wherein they were spoken, they have not so substantial a way for such a Discovery, and therefore may be scanned at leisure with the Relation of Baldassar Castilio in his Courtier, and Dr. Helyn in his Geography, of a cold Country, where the People's Discourse doth freeze in the air all Winter, and is heard the next Summer, or at a great Thaw: yet if the conceit of Walchius have any Truth, it may serve somewhat to extenuate the gross absurdity of that Popish ●elique concerning joseph's [Ha] or ●e noise that he made (as other Car●enters use, in fetching of a blow:) ●hich is said to be preserved yet in a glass amongst other ancient Relics.   

That Articulate Speech doth not necessarily require the audible sound of the voice, but may consist without it, and so consequently be seen as well as heard. CHAP. XIV.  
ONe would think indeed, that Speech without the voice, as the ●orme without the Matter could not possibly consist: yet if one should by 〈◊〉 emulous imagination abstract one ●om the other, He shall find it to be so: ●●r, the formation of Articles is from speech, but the voice was contrived ●●at Speech might be heard; for which ●●use it is loud and sounding: But speech of itself alone without sound or the voice, can produce mute and inaudible articles of Elocution. Not that the Forms of words are quite without their matter; He indeed, who as St. Augustin saith, can understand a word, not only before it sound, but also before any Image of the sound there be form in the Imagination (although our sight at best be imperfect in this kind:) yet he that desires to attain it, must not look upon the fashion of our words either a● they sound in the ear, or are uttered by the voice, or thought upon in silence (for the thoughts if you try them) ca● even feign the noise of the Tongue: He must pass over all these, and come to that prime word of a reasonable creature, quod nec prolativum est in sono, nec cogitativun in similitudine soni; but doth exceed all those signs, either external or internal whereby it is signified, and i● begotten of that very Science which remains in the mind, and remains truly and properly mental, and is produced intellectually only, without Matter or Motion. But in uttering of word● which is the effect of Speech, there i● always necessarily required both matte● & motion. And therefore to prevent th● the Form should never remain qui● without the Matter, Nature hath made a double provision; one is that a vowel should be always adjoined unto a consonant, for so the voice perpetually as the Matter is adjoined: the other is that there should be a momentany interscision: for since Speech without the voice which sustains it, cannot subsist, it is ordered the interscisions of vowels, which effect Consonants, should be all momentany, for so the voice is intercepted, and taken away by the vowel, and a Consonant is form. And in the mean while Speech is never without some low degree of the voice, neither is its proper matter wanting unto it. The breath in its emission being driven and dashed against the instruments of Speech, and tacitly form into words: And that mute Articles of Speech may be produced without any ●●dible alterance, appears in them that labour of the disease Aphonia, and have altogether lost their voice: and they who are mute by Nature, cannot speak, but only Monophones, that is one kind of sound or voice, without any audible articulation; whereas it is very remarkable, that Speech doth not only form out of itself articles of utterance, but also by itself alone can declare the conceptions and affections of the mind. Fabricius makes all this good by a familiar and easy Example. For when he was a Schoolboy, there being many of them in one chamber, they were interdicted the use of Speech: But we (saith he) by the motion only of our Lips and Tongue, without any voice at all, although we were distant one from another, did communicate our conceptions, and affections of our mind one unto another. And a curiosity of constant observation hath enabled many to do as much: for Lodovicus Vive● speaks of some Artists, who could discern what any man spoke, though no sound of their intent approached their ear, descrying the stillest and low-voyced words of their Lips, helped by an Art-informing and attentive Eye, only by seeing their Lips to move and open as they do in Speech. It is likewise related of ancient Doctor, Gabriel Neale, that he could understand any word by the mere motion of the Lips, without any audible utterance. And Sir William Cornwallies speaking of a Lover, attributes such a faculty unto him. His ears (saith he) not having ability to perform their office, he therefore teacheth his eyes a new occupation, measuring the wind that proceedeth from his Mistress' mouth, and spelling words by the observation of her Lips. But we cannot wish for a more ample testimony of this thing, than the usual practice of those friends of Mr. Crispes, who being intimate with him, in their familiar conversation never used their voice but saved themselves the unnecessary labour of speaking out, exhibiting only the motions of Speech distinctly unto him, without any other sound than that of their pure motion, which is audible enough to him who wore his ear in his eye: Sound and the voice adding nothing of pefection to the intelligible motions of Articulate Speech.  
Since therefore the Musculous extremities of the Mouth, together with the effect the inward motions of the other Instruments do cause without, have such an evident stroke without any audible sound, in the articulate explanation of the mind; He that can judge of the way of framing these tacit Symbols of the mind, besides the use we here chief drive at, it might be of notable use in discovering the secret whisper of perfidious men, who are of the Generation Solomon speaks of, who move their lips, to bring evil to pass: and to discern the malicious anger of such, who (as we use to say) mutter the Devils Pater noster. Had old Eli had this Art, when he observed Hanna's mouth, seeing her lips going, when she spoke mollia verba praying softly, he would not have so rashly taxed her of Drunkenness as he did, but might have understood the intention of her prayer.   

That it is neither incredible nor impossible, that a man borne Deaf and Dumb, should be taught to hear the sounds of words with his eyes, and thence learn to speak with his Tongue. CHAP. XV.  
SO lazy and sluggish are the natural inclinations of most men, that they are prone to limit the infinite capacity of man, and the effects of his admirable observations, to known and common Matters: whereas considering his abilities, and the fertility of his Brain, there is no accident of imperfection that may befall him, but with the indulgent cooperation of Nature, he may work himself either out of it, or invent a supply to the defect and inconveniences of it. For a notable instance of the industrious felicity of an observing wit in this kind, we are extraordinarily beholding to that Gallant and learned Knight, Sir Kenelm Digby. That whereas hitherto, the understanding of words by the motions of the Lips, hath been an Art which we have heard indeed, that many have pretended unto, yet hath been thought deceitful and scarce to be credited; He affords us an Example of an Artist, who sublimed this Art unto an almost incredible perfection.  
The History of this rare achievement of Art is thus delivered, by that Honourable Relator.  
THere was a Nobleman of great quality that I knew in Spain, the younger brother of the Constable of Castille, who was taught to hear the sounds of words with his eyes (if that expression may be permitted) this Spanish Lord was borne Deaf, so Deaf, that if a Gun were shot off close by his ear he could not hear it, and consequently he was Dumb; for not being able to hear the sound of words, he could never imitate, nor understand them: The loveliness of his Face, and especially the exceeding life and spiritfulnesse of his Eyes, and the Comeliness of his person, and the whole composure of his Body throughout, were pregnant signs of a well-tempered mind within. And therefore all that knew him lamented much the want of means to cultivate it, and to imbrue it with the notions, which it seemed to be capable of, in regard of itself, had it not been crossed by this unhappy accident, which to remedy, Physicians and Chirurgeons had long employed their skill, but all in vain. At the last there was a Priest, who undertook the teaching him to understand others when they spoke, and to speak himself that others might understand him, for which attempt at first he was laughed at, yet after some years he was looked upon as if he had wrought a Miracle. In a word, after strange patience, constancy, and pains, he brought the young Lord to speak as distinctly as any man whatsoever; and to understand so perfectly what others said, that he would not lose a word in a whole day's conversation. I have often discoursed with the Priest whilst I waited upon the Prince of Wales, (now our gracious Sovereign) in Spain, and I doubt not but his Majesty remembreth all I have said of him, and much more: for his Majesty was very curious to observe, and inquire into the utmost of it. It is true, one great misbecom●ingnesse he was apt to fall into, whilst he spoke: which was an uncertainty in the Tone of his voice, for not hearing the sound he made when he spoke, he could not steadily govern the pitch of his voice, but it would be sometimes higher, and sometimes lower, though for the most part what he delivered together, he ended in the same Key as he began it. But when he had once suffered the passage of his voice to close, at the opening it again, chance or the measure of his earnestness to speak or reply, gave him his Tone, which he was not capable of moderating by such an artifice as is recorded Caius Graechus used, when passion in his Orations to the People drove out his voice with too great a vehemency or shrillness. He could discern in another whether he spoke shrill or low: and he would repeat after any body any hard word whatsoever, which the Prince tried often, not only in English, but by making some Welshmen that served his Highness speak words of their Language, which he so perfectly echoed, that I confess I wondered more at that, than at all the rest, and his Master himself would acknowledge that the Rules of his Art reached not to produce that effect with any certainty. And therefore concluded this in him must spring from other Rules he had framed unto himself out of his own attentive observation; which the advantages which Nature had justly given him in the sharpness of Senses to supply the want of this, endowed him with an ability and sagacity to do beyond any other man that had his Hearing. He expressed it surely, in a high measure by his so exact imitation of the Welsh pronunciation: for that Tongue (like the Hebrew) employeth much the guttural Letters, and the motions of that part which frameth them, cannot be seen or judged by the eye, otherwise than by the effect they may happily make by consent in the other parts of the mouth exposed to view. For the knowledge he had of what they said sprung from his observing the motions they made, so that he could converse currently in the light, though they he talked with whispered never so softly. And I have seen him at the distance of a large chambers breadth, say words after one, that I standing close by the Speaker, could not hear a syllable of. But if he were in the dark, or if one turned his face out of his sight, he was capable of nothing one said.    


A Preamble to the OBSERVATIONS upon the rare Atchivement of Art before related.  
WE must confess there be infinite things in the bosom of Nature, which are hidden and unknown to us, Nature abounding with innumerable treasures of Sciences which can never be exhausted, and in the suppression of some as in the manifestation of those that are discovered, the immense Wisdom doth sufficiently shine and appear. The particular Notions and Rules of this new found Art, may perchance as that Invention of Herophilus concerning the Rythme and metrical laws of the Pulse, appear a little too fine and subtle for the gross fingers of our Apprehension, and a Task only fit for the grand Master of Subtleties himself. But upon the achievement being matter of fact, a less acute understanding may fasten a few easy Observations.   

Observation. 1.  
THe first thing observable that occurs in this Relation is, that this Spanish Lord was taught to hear the sound of words with his eye, if that expression may be permitted. Indeed the exploit and expression both, are very new, and may seem exceeding strange to those who either know not that there is a community among the Senses; or have not well thought upon it. It being admirable how the objects of one Sense may be known by another; and how one Sense will oftentimes supply the office and want of another: for light may be felt, odours may be tasted, the relish of meats may be smelled, magnitude and figure may be heard, and sounds may be seen, felt, or tasted. Examples and Experiments of all which Exchanges I am able to produce upon occasion: so that to exercise Sense is, our brain to receive an impression from the extern object, by the operation or mediation of some one of those which we call an extern Sense, yet there seems to be no absolute necessity that Sensation must be made by an organical part made for that purpose, but one sense may be exercised by the Organs of another, by changing the offices of the Senses, which well examined would keep the most Sceptical from doubting of a community among them, if not of degree, at least of the whole kind: for we see the touch is the ground work of all the rest. And therefore Campanella in his ingenious Book De sensu rerum proves, that all the Senses are but Tact: but the sensories and manner of sensation differ, which he makes good through all the Senses, proving that all sensation is performed by contact. By looking into the causes whereof we shall discern these strange effects to fall within the observation of Art, and to deserve a further enquiry. That odours should be tasted and the relish of meats, smelled, is not strange, if we consider the conformity betwixt the two Senses of smelling and tasting: for, Physicians that writ of these Senses, find them very conformable: and therefore it happeneth that the losing of one of them, is the loss also of the other. And accordingly the very names which men have imposed to express the affections of both, do many times agree: as savour, which is common both to the smell and taste; and sweet likewise: the strongest of which we see oftentimes do make themselves known as well by the one as by the other Sense; and either of them in excess will turn a man's stomach: and therefore deafness which Marcellus calls Surdiginem, the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word as Herotianus notes (with Hypocrates) doth not only denote a privation of Hearing, but also sometimes a privation of sight; after the same manner (almost) as we find among the Latins, that surditas doth oft signify a privation or obtusion of divers senses, but howsoever one sense through a sympathetical league more naturally and strictly observed between it and some other sense may be impaired or suffer damage upon the defect of that other sense: yet there is seldom any decay in Nature, but will be by this community someway supplied. For if all the senses should be defective except the touch (which cannot be utterly lost without the privation of life) the virtue of all the Senses would run into the touch, and make that not to be deposed King of the senses so accurate, it shall be able to officiate for all the rest. And indeed the expressions are somewhat remarkable, that men defective in their Senses often use, which seem to acknowledge no defect, but what they have an equivalent recompense for; it being ordinary for blind men to use words as if they saw: which I remember Montaigne in his Essays takes great notice of, who was once visited by a blind Gentleman, who took upon him confidently to commend the Architecture and contrivance of his Mansion-house: What a fair lightsome room, saith he, is this? What a goodly prospect this house hath? What a fair & beautiful child is this? Taking upon him to judge of colours and all manner of beauty and proportion. And this day I followed a blind man in Red-crosse-street, who being near a Brewhouse made a stand; Oh, saith he, This is a Brewhouse, I see it; to whom I: It is will guessed, Are you sure you see it? I, replied he; That I do, I smell it. Two Gentlemen passing by, smiled at the blind man's expression, Nay, I assure ye Gentlemen, said I, He is in the right, for he does see it, so I passed on leaving them two behind me blaming the sobriety of my justification of that, as they thought impropriety of Speech used by the blind man, which put me in mind of a passage in Servius in his Tractate de Unguent. A●mario, of a man that having lost his eyes, saw notwithstanding through his nose. And I believe men accidentally deaf, who can speak and perceive any thing by the motion of men's lips, will be apt (to the great justification of ocular Audition) now and then to say I hear, or I have heard: and being the other day in company of one Master Oxwyth a Spanish Merchant to whom I am much beholding for some intelligence out of Spain, and he telling me somewhat of the rare qualities of this Spanish deaf Lord, which his Factor had sent him intelligence of, (to satisfy my curiosity who had formerly entreated that favour from him. He began to tell me somewhat of the most remarkable properties of M. Crispe, who is well known to be deaf, and among the rest he said, that a while ago he walking with him in the company of others, one asked him how his Brother did? My Brother (replied he presently) is very well, I heard from him but the other day: and whether his intelligence came by word of mouth, or from the mouth of a pen; in transitory or fixed words; He that had an Ear in his Eye, might well say, He heard from his Brother. and that the defect of the Ear in deaf men, may be supplied by the office of the Eye, or the defect of the Eye in blind men by the office of the Ear; so that the Ear also may see; will not appear so paradoxical, if we consider the consent of visibles and audibles, as it is elegantly set forth by my Lord Bacon in his Natural History, Cent. 3. from Exper. 255. to Exper. 267. which being long to recite, I refer to the inquisition of the curious. And with good judgement for demonstrations sake, did that Hero of learning use in divers instances, the examples of the sight and things visible, to illustrate the nature of sounds, prosecuting it to a more full comparison, since the hearing hath a great affinity with the Organ of sight, for they have both one common faculty, and the extremity of the auditory passage, where the Nerve dilated is conjoined with the included air, doth answer to the Crystalline: in like manner those parts which are about the involution of the Ear are correspondent to the sight of the Eye, and the other parts about the Crystalline. And I would fain know why Gordonius a learned Physician, as appeareth by his Works, in his Description of the Instruments of Hearing, where he writes of the Diseases of the Ear, attributes a concave optic Nerve unto the Ear. His Marginal Commentator confesseth he seethe not for what reason he doth it, and till some body will undertake to see farther into his mind, we may suppose he was a secret Friend, and a well wishing Nichodemus to auricular vision. Now whether the expression of hearing sounds with the Eye may be permitted, will appear, if it cannot be denied but that Hearing is nothing else but the due perception of motion, and that motion and sound are not different entities, but in themselves one and the same thing, although expressed by different names and compized in our understanding under different notions, which is proved by the observation of sounds which follow the laws of motion, for every effect of them is to be demonstrated by the principles and proportions of motion. So that motion alone is able to effect and give account of all things whatsoever that are attributed to sound, and sound and motion do go hand in hand together, and whatsoever may be said of the one is likewise true of the other. Aristotle therefore defines sound by motion, and the Voice to be a kind of percussion, and therefore sound is the same with motion, and no resulting quality; which may be further convinced by the ordinary experiment of perceiving Music by mediation of a stick: for, a deaf man is capable of that sound no otherwise than as bare motion is sound. Now since articulate sound or motion may be perceived by the Eye, than it may hear as well as see, and hear by seeing. It will be no great impropriety of speech to affirm the Eye may hear, since it can perceive the adequate object of hearing, and perform the office of an ear in judging of sound as it is motion (all sound being motion as soon as it is perceived) and the thing which we call sound and makes speech audible, being purely motion. Indeed sound which is but an accident of speech, & which is as they commonly speak, the sensible quality of Hearing, is reckoned by Philosophers to be proprium sensile, to wit, to be perceptible but to one sense: yet as it is figure and motion, which too always imply one another, and of the essence of speech, it may be accounted common sensile, and be perceived by more outward Senses than one. I but says one, if sound be motion, Which is the mobile? Surely, in articulate sounds which are the motions I only undertake for, the mobile may be the air or breath, as it is moved and informed by the instruments of speech. And if that be not liked, What think ye of the Lips for the mobile of articulate motion? Verily, although I am not of his opinion, who held that motus and mobile were all one: yet by a warrant of anatomical subtlety I may say, that movens and mobile are; for in the lips which were to move and be moved in speech, the motory power is mingled with the mobile. I, but no motion is performed in an instant: but sound in an instant fills thousands of ears if they be near. Surely, Articulate motion also is performed in an instant, and can fill thousands of ears or eyes if they be at a convenient distance. I, but rest is opposite to motion, but it is not opposite to sound. Surely, silence which is a rest from speech, is opposite both to motion and the audible Articulation of sounds. I, but again it is objected, here are many motions without any sound, for you may move your hand, or any part of your Body without sound. It may be not: for we have reason to suspect there may be some kind of sound in every motion, according to that of Ausonius, Nil mutum Natura dedit. And I think and believe there is some sound in every motion, although it may not be perceived, being drowned by other greater sounds that are about us. And we are emboldened by this Art to question whether the ear be the only judge of sound The rather, since there are some nation have no ears, yet hear most exactly 'tis true, Articulate motion requires no● always anaudible sound, but a visible i● doth at least; and therefore not to be accounted among those motions which are supposed to pass without sound: For otherwise, Articulate sound and motion being one and the same; you will make them like the two Socii in Plautus, mo●● one another, as if Articulate motion should pass without sound, that is, without itself. I but yet again, there is a sympathetic and antipathetical power in sounds, to affect or disaffect the hearer, which is not in motion: although there be not found objects so ingrate to the eye as to the ear, yet in Articulate sounds this way perceived by the eye, there is, as well as by the ear; for, what are the angry frowns and stormy motions of a tempestuous countenance, which provokes the face of another to the like impetuosities, but antipathetical motions? and what are yawning● and laughter, which appears chief about the mouth; but sympathetic motions which pass from one man to another, and affect or disaffect them with the like? More especially these sounds of motions which are audible to him that heareth with his ears, have a power to gratify or distaste his ocular ear.  
But I have no design to oppose any man's fancy, or to impose any thing upon it, if they will give me leave (at least for the decency and countenance of the argument I handle) to say and think thus: Let them enjoy the liberty of their judgement, for we are not necessarily engaged by our design, to make good this expression of hearing sounds with the Eye. Therefore as for that, we say as the great Advancer of Learning said of factitious Gold: If a mettle may be procured by Art which shall exactly answer in all things the properties of Gold, let men dispute whether it be Gold or no: So if we may by the favour of God have this Art so successful unto us, that a Deaf man may be brought to enjoy the benefit of an ear in his eye; that is, the eye to officiate for the ear, let men dispute whether he hears with his eye or no: for we are not so magistral in this matter, as to have any thought of deceiving others with a vain Philosophy of swelling words.   

Observation. II.  
He was borne Deaf and Dumb. Great are the Nation of those (otherwise ingenious men) who have fallen under this unhappy accident; the causes being various and unknown: there are who suppose that this happens to some through the propriety of their place of birth. Soranus affirms, that those who are borne in Ships at Sea, are by a propriety of their place of birth, like Fishes, mute. M●nt●o confidently affirms, that by a propriety of the place, they who were borne within the walls of the Castle of Claramont, proved dumb; as it happened to all the Barons that were borne there. Astrologers say that Child will be deaf, that is borne when Mercury is Lord of the sixth house, and infortunate by evil aspects with Saturn, chief if he be in th● sixth house: Likewise they will have ●●at impediment in their hearing, in ●●ose nativity Jupiter and Saturn be both impedite and infortunate above the earth; that is, if they be retrograde or combust in evil places. And if Mercury be impedite of Saturn in a Child's nativity, it doth hinder the tongue; but it is worse when they be corporally conjunct together, especially, in the Ascendent, or in the seaventh house, and in the same sign with the Sun. (Mercury being then Occidental:) or if Mercury be above the earth corporally conjunct with Saturn, or else in an evil aspect of Saturn, and in a dumb sign called Signum mutum, and also is unfortunate, that is to say, in an evil place, retrograde or combust and peregrine, that party then borne, will have great impediment in his tongue, or else will be dumb, and cannot speak. Sometimes the sin of the Parents are exemplarily punished in their children. Dr. Joachim the brother of Camerarius, told him he saw in the Court of the Landgrave of Hesse, a Boy deaf and dumb so witty, that he could not wonder enough at his dexterity in executing the commandments that were given him; for by a wink of the eye, he conceived of the will of the Prince and of his household: The Landgrave seeing him wonder at the sight, he told him: You see this young Boy, his use is to declare with a marvellous readiness by gestures of his body, and by motions of his fingers, any new thing he seethe done in the Court or City. He is an example of God's justice, for, his mother being accused of stealing when she went with child with him, used such an imprecation, that if that which she was charged with was true, her Child might never speak when it came to be in the World, but remain Dumb all his life.  
To some this is an hereditary evil and an imperfection ex traduce.  
But why Deaf men should get deaf children? may be from that similitude which springeth from the seed, in as much as it flows from the whole oeconomy of the Body; that is, sometimes it flows out more from the Father, sometimes from the Mother; from this plenty of provision proceedeth the similitude, so some part in children resembleth the Mother, another part the Father; as that seed hath more copiously issued from the parts of either Parent. And commonly when a Deaf and Dumb man hath got his Wife with child, there is a solicitous expectation in their Friends whether the child should prove Deaf and Dumb or no: For it falleth not out always, that the children of Deaf and Dumb men inherit that imperfection of their parents, as entailed upon them: whereof the reason above mentioned may serve, that is, the seed of the perfect parent may be more luxuriant and predominant, whereof I have known some examples. What the issue of a Deaf and Dumb man and woman would prove, there hath been no opportunity afforded to try, because few Philosophers have been bidden to such a wedding. The like reason may be, why they should have deaf Children who are deafened by some disease, or by reason of some over-potent object which hath destroyed their sense of Hearing. Upon which a Quaere might be raised, whether the children of those who dwell near the Catarraches of Nile (whose parents are all deaf,) are not commonly borne deaf also, rather than afterwards so made.  
We do not hear indeed, that any of the brethren or family this Lord was of, were unfortunate in the like defect, although that hath been the sad condition of many eminent Families. Fernelius writes of a Senator, whose Wife being healthy, yet all the children he had by her were deaf and dumb; the cause he judgeth to be very dark and obscure. Cardan speaks of a woman that had five and twenty children, of two of which number she was delivered within ten months, both deaf and dumb, which both lived, and lived in his time; the one with three Mola's, the second with two, not only dead but putrified; who while she went with them felt not herself as with her others, but she felt as it were a weight of lead in the bottom of her belly. It being very likely that the Mola's growing to by reason of their frigidity (for they are as congealed blood) did hurt their brains, thence the hearing, and so dulled the faculty of speech, especially when they putrified.  
Nor are examples of these sad accidents very rare among us; such therefore as I have either known, or by credible intelligence gained notice of from others, I shall here annex, conceiving it fit to enlarge the Foreign story of Deaf and Dumb men, with such additional notions. The rather that we may come a little out of these outlandish Writers debt, and in some reasonable sort, vie Historical observations with them.  
Sir Edward Gostwick of Wellington in the County of Bedfordshire Baronet, a Gentleman otherwise very accomplished, was borne deaf and dumb; he hath attained unto writing, which is a substitute of speech, and from whence there lies a way if well followed, to the recovery of an Articulate voice. Hence, writing to them that are deaf and dumb, may serve in stead of speech, who therefore do best begin to write, and afterwards learn to speak. The first invention of Writing was to make Verba visibilia, missilia, & permanentia, to remedy the defect of speech that vanisheth away, is only audible, and cannot be wrought into discourse but by two that are present together, whereas this invention puts an ear, as it were into the eye, and presents our cogitations visible and legible, writing being the later invention; speech by itself signifies all our conceptions, and writing signifies our speech; for, writing to words, is as words to cogitations: Yet this order is not of necessity, that speech must be learned first, and afterwards Writing should succeed, to signify our words; rather than words writing: there being no natural necessity for it, so that the contrary cannot be done: But it happens rather by reason of the facility, and because men that are deprived of no●● of their senses, are apt sooner to speak, then to write; the tongue being sooner fitted by nature for that employment, than the hand for this: But the clean contrary may be done, as appears in the achievement of this honourable Gentleman, and others mentioned in this book. For as they who have their hearing d●● as the readier and better way b●●in 〈◊〉 speech; so they who are deaf do best begin at writing; Therefore neither of them hath a natural necessity, but it seems by the nature of the thing, that the reason and account of speech and writing is the same; but that they have a greater facility of speaking, who enjoy all their senses; but they who want their hearing, may have writing in stead of speech, and the notice of things accrues to them by sight, as to others by hearing: So that speech is as it were a silent and audible writing, and writing is a visible and permanent speech, and withal so missive, that where the ear is absent, we can send our mind by writing to a friend; why not then when the faculty of hearing is wanting, as in deaf men, may we not send a message of intelligence to his eye in writing, since the ear and eye are known to exchange objects, without any robery, in case of necessity, transferring their sensitive rights one unto another?  
The youngest brother of the said Sir Edward Gostwick is in the same condition, being yet an excellent Limbn●r, invited to that art by his Genius, or some signalitie of spirit observed in him. Painting and Limbning next to writing, having been ever thought of excellent use, and to afford singular contentation to those that are borne deaf and dumb. And therefore Q. Pedius the Nephew of Q. Pedius a man of Consular degree, and one that had triumphed, by Caesar Dictator, made Co-heir with Augustus, being dumb by nature: Messala the Orator, of whose family the Grandmother of the child was descended, being careful how the Boy should be brought up, after mature advice and deliberation thought good that he should by signs and imitation be trained up in the Art of Painting: And Augustus Caesar approved of his judgement and advice herein; and in truth, the young Gentleman being apt thereto (although he died a youth) was grown a great proficient in that Art.  
Sir John Keyes, Master of the Ordinance to King James, had two Sisters, who were both borne Deaf and Dumb; they could write, and were very ingenious to imitate any kind of needle work they saw.  
Sir Miles Fleetwood hath two handsome Gentlewomen to his daughters, both borne deaf and dumb.  
De La Bar the rich Dutch Merchant, who lived at Eeling in Middlesex, had two daughters born deaf and dumb, they were both married: A Friend of mine who was once in their companies at Brainford (their Husbands also being there;) told me he did much admire at their dexterity of perception; for by the least motion of their Husband's countenance or hand, they presently conceived of their meaning.  
Master Freeman of London Skinner, had two daughters both deaf and dumb.  
One Master Diet a Parson in Staffordshire, hath a Brother and Sister both deaf and dumb.  
One Thomas Xing Farmer of Langley, in the County of Essex, had by one woman a son and three daughters, all deaf and dumb.  
One in Osmaston, within a mile of Derby, had four sons and all of them were borne deaf and dumb.  
One John Gardiner of Thaxted in Essex, hath a son and daughter both deaf and dumb; his son Robert Gardiner, is a Tradesman here in Town, and one of the most notable examples I have discovered, for proof of the feeling of sounds: and whom to the satisfaction and admiration of some Friends of mine, I have showed and exposed to a philosophical view and trial.  
And as I am informed by a Merchant of credit living in London, who hath a son deaf and dumb; there was in Lincolnshire, one Master Dallison a Gentleman that used grazing, who had three sons born deaf and dumb who made them all 3 Graziers; and they proved the craftiest in that way, that the Country ever bred: for they were very expert at their pen, which they managed in all their affairs, with singular readiness, using it (as it is indeed) for a kind of supplemental speech: I am informed by an accomplished Gentleman that knew them, a learned Friend of mine, they were so accurate at the pen, that they could write the Creed in the compass of a farthing, which he hath seen fairly so written by them.  
One Master adam's in the East of Kent had two daughters, very handsome proper Gentlewomen, which were all the children he had, and they were both borne deaf and dumb.  
A Husbandman of Sherington, within a mile of Newport, in the County of Buckingham, had a son and a daughter both borne deaf and dumb.  
A Husbandman living at Tilstone in Cheshire, about seven mile from Chester, had two daughters. Twins, that were borne deaf and dumb, having but two eyes between them; one of the eyes of each of them being originally blind; they lived both to be old women. Some Cheshire men of my acquaintance, who knew them both, affirm, that they had a very strange and admirable nimbleness of perception, both to understand others, and to deliver their own minds by signs, which happened, without doubt, unto them through the marvellous recompense that nature affordeth in such cases: For, having but one eye, the sight of that was certainly very accurate.  
Aristotle is of opinion that deafness and dumbness are privations only happening unto men. Yet there be who are of another mind for, that Horse who never moves nor pricks up his ears at any noise or sound, and useth to cast back his ears, is deaf: and that horse who in the company of those he hath used to travel with, never neighs, is dumb. Yet if a Horse were foaled deaf, he would not be consequently dumb, because the speech of beasts is natural unto them, and hath no dependency upon the ear, and so it cannot be excluded by a privation of hearing, through any natural deafness.   

Observation. III.  
HE was borne deaf, and so consequently he was dumb They who from their first conformation and birth are deaf, they likewise are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or at least live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence surdus quasi seoridus. i. sine ore, and mutus quia eo sensu minutus. The chief cause why they who are borne deaf are consequently dumb, is supposed to be the sympathy between the instruments of hearing and speaking, the reason of whose strict society and communion is not known to all men; which according to Bartholinus is two fold: first a nerve of the fift conjugation hath divers branches shooting from it, the greater is expanded into the Ear, and the membrane which is of exquisite sense, and carries the species of all sounds unto the Brain: the lesser branch runs out to the Tongue, and the Larynx, by reason of this communion of vessels (which with Hypocrates and Galen is the only cause of a simple sympathy) the affections of the Ear and Tongue are easily communicated. Hence when the membrane of the Ear is touched by two deep a picking, there follows a dry Cough; and in the inflammation or imposthume of the Lungs, with a shortness of the breath, the ears grow moist. The second cause of this sympathy is a little Cartalagineous Canale, as it were an Aqua-duct, which from the second passage of the Ear is carried unto the Palate, so that from the mouth into the Ear, and from the Ear into the mouth, the air doth freely pass and repass, whence when we would hear with more attention, we hold our breath lest by inspiration of the thick air, the Cochlea of the ear should be filled, and the Tympanum extended. They also that do pick their ear, do raise spittle, because by that compression there is made an expression of excrements into the Cartilagineous Aqueduct, and from thence into the Tongue, for, by this way (which was made to purge out the congenit air) there lies a passage for the excrements from the ear to the mouth, but not è contra, by reason of the Valvula it hath; whence in the affections of the ear, Masticatories are so beneficial. And therefore when the instruments of hearing are hurt or ill affected, the instruments of speech, that have so near an alliance unto them, are likewise endamaged. Laurentius says, that they who from their first conformation are deaf by reason of the obstruction, exolution, and refrigeration of the nerve of the fift pair, they also are mute. Campanelia says that natural deafness proceeds either from the obstruction of the Auditories, or the want of the Meningis, and these are all mute without a voice, not without sound, for sound is natural, but the voice and speech is learned by hearing, or altogether destitute they are of speech, yet they utter a voice, which is so far from enabling Dumb men to express their conceptions to others, that they seem very unapt to do it, neither can any understand Dumb men, unless those who are a long time and much exercised with their conversation; neither could they then, unless Dumb men themselves, besides the voice, did adhibit divers gesticulations of the hand and whole body: Notwithstanding, in as much as the voice is natural, it is understood of all men, and therefore when Dumb men utter any sad voice, all men understand it, and will perceive the affection of the mind to be sadness; and herein Dumb men will also very well understand one another, if they be not originally Deaf.  
The great noise and gambling which Deaf and Dumb folks make, especially when they are angry, proves them to have a sufficient command of their voice the sound whereof many times makes the house to ring again, with their inarticulate noise of their anger: Insomuch as he who to avoid the inconvenience of Domestic tempests, should marry a Dumb Mistress, may perchance speed no better than Signior Moroso did with his Silent woman.  
The reason may be, That Deaf and Dumb folk being deprived of hearing, they are not so capable of a soft answer or Apology inductive to a pacification, which might allay and calm the tempest of their anger: and then wanting a vent of speech, whereby others usually denounce their indignation, they pay it with the voice, which is the only weapon they have left, moving their tongue, as if they would hammer and forge out something equivalent to an Articulate voice; which they manage to the utterance; from which there results such a noise, which although inarticulate, is significent enough to express their passion and choleric indignation.  
Petraeus adjudgeth deafness to happen through an ill and unapt structure of the ears, and imperfect occlusion of the auditory Nerve, or by obstruction from a humour, or crass wind, and these for the most part are mute.  
Jonstonus says, deafness happens through default of the brain, which either begets not animal spirits, or transmits' them not, through some peculiar disease. Secondly, in the auditory nerve which doth not carry them, or by a vicious conformation; whence deaf men are for the most part dumb. Some indeed think that original deafness may happen through a dislocation or ill disposure of the little bones of hearing. But Capivaccius says they err and are ignorant in Anatomy, who think the hearing may be hurt through any defect of those three little bones of the ear. It were to be wished, that distection had been made of many Deaf and Dumb, which might have discovered the ill conformation of the instruments of bearing, and the other causes of these impediments.  
Magirus Sennertus and others from the same sympathy infer dumbness to be a consequence of natural deafness  
Varolius on the contrary, infers deafness from dumbness. The auditory Nerves, saith he, arise on bo●● sides of that part of the Ce●ebellum which he calls Pontem, or the Bridge; and the nerves of Taste arise about the middle of the same between both the nerves of hearing: From which my observation, you may saith he, if you please, draw out a reason, why from those that are dumb by nature their hearing also is taken away. Since the nerves of hearing and the Tongue are derived from the same principle: But this is not so probable a way of arguing as the other, since the chiefest sign to distinguish natural deafness from diseased, is, that they who are borne deaf are always dumb. Of which the true cause is not this supposed sympathy between the ear and the tongue, which Mercurialis a most exact and judicious Physician approus not of; but that which follows in the relation is the undoubted cause; for, this Lord was deaf, and so consequently dumb; for not being able to hear the sound of words, he could never imitate nor understand them: Therefore Alexander answering to this Problem; Why they that are borne deaf are likewise dumb? Saith, That speech and discourse are acquired by discipline, discipline comes by hearing. Whence hearing taken away, there is no place left for discipline to enter in, and so consequently speech is destroyed; it being impossible to apprehend Idioms, or to form new, without hearing: For, the mind of the deaf not instructed by sound, cannot tell how to form those vocal words which the wit of man hath invented, for they can neither conceive in their mind, nor produce with their tongue words which they never heard: For, speech in the natural and ordinary way, is learned by discourse, heard and conveyed to the understanding by the ear, which is the sense of discipline. For, man being borne to the knowledge of all things, it behoved him in sooth to be disciplinable, that beside sensitive knowledge, his understanding might perceive those things by discipline, to which the senses could not attain, but the hability to discipline consists in the nature of our Intellect, which is certain pure power of its own nature respective to all kind of knowledge, to which in as much as it is disciplinable, all the senses are serviceable, but more especially the hearing, without which men attain to none or little and unconsiderable discipline: for they who are born deaf, or become deaf in their infancy, although they may have the parts of their voice and speech, yet they never learn to speak, wanting the chief medium to greater disciplines. And although deaf and dumb men may attain to some knowledge by discipline, yet they never arrive to the intimate offences of things by apprehension whereof our Intellect gains a proper perfection. All this happening unto them through their defect in hearing, which as Theophrastus saith, of all the senses nearest allied unto Reason, and thereto thought by Aristotle most to conf●● the receit of discipline. Montaigne● Riverus also) would have both there sons sympathetic and privative, to introduce the consequence of dumbness upon deafness, being of opinion, that the reason why they that are deaf speak not at all is, not only because they could not receive the instruction of Words by the Ear, but rather in as much as the sense of hearing whereof they are deprived, hath some affinity with that of speaking, both which with a natural kind of ligament or seam hold and are fastened together: in such sort as what we speak we must first speak it unto ourselves, and before we utter and sound the same forth to strangers, we make it inwardly to sound unto our Ears.   

Observation. iv  
HIs deafness it seems was such that if a Gun had been sho● off close by his ear, he could not hear it; yet Physicians and Surgeons had long employed their skill to remedy that unhappy accident. Which method was commendable in respect of the uncertain cause of the impediment: For although the cure, according to the opinion of all, cannot be effected where original deafness proceeds out of the privation (or as they speak) Ex carentia foraminis, that is, when the Auditory nerve is wanting, and not planted in the stony Bone, or when the nerve itself is created solid: or when the orbicular membrane, the Tympanum, or more properly called the membrane of the Tympanum, which is pellucid, thin, and subtle, that sounds might be more easily transferred to the congenit air, is thick from their birth because these things happen through a defect of the Plastic virtue: And what nature once takes away, the Physician by no art can repair, there being also no return allowed from a privation to a habit: Yet since possibly som● other matter might be in cause, and nature many times in a strange extraordinary manner appears propitiously to co●●●rate with the administrations of A●●; this conclusion was necessary, which proceeding the attempt, was a means of advancing the reputation of the cure which was wrought by a new way of ocular suppeditation, beyond the reach of any common ●urists skill. But before we wind up this Observation, it would be worth the noting, what Mercurialis conceives to be the causes why hearing is so frequently hurt from men's nativities, which he delivers to be chiefly three. One is that the Infant in the womb hath all the instruments, almost of the senses occluded, except the ears, for it hath neither the nostrils, nor mouth, nor eyes open: Yet for the most part it hath the Ears wide open, and therefore it easily comes to pass that somewhat out of the womb may fall into the Ears, which indeed cannot happen to the other senses. Another reason is, that the inward instrument of hearing is empty, and being empty in the womb, and a most moist head, is easily replenished. A third reason is, that the auditory nerves & the proper instrument of hearing, are nearer to the brain then the other instruments of sense, and being nearer the brain, are more p●ssible; and hence it comes to pass, that they are more easily offended. To these Varolius seems to afford a fourth reason, or if you had rather, the third very much explained and enlarged. The rising saith he, of the Auditory nerves, from the process of the Cerebellum, as it shows the use of the after-Braine was to be the chief principle of the sense of Hearing: So it teacheth us the cause why more are deprived of their hearing from their nativity, then of any other sense: For since they proceed from the Cerebellum, and are not drawn out far, they are easily stopped with the mucous excrements thereof.  
Another thing observable is, that both the Ears are always affected in original deafness; that being the chief sign of natural deafness, which being caused, almost, always through the disease of the Brain, whence the cause being internal and common to both the Auditory nerves, it is necessary that at the offence of a Principle both the nerves should be offended, and consequently, both Eeares grow Deaf. Which happens otherwise in Diseases, because deafness in a Disease, for the most part proceeds from some external cause precedent; now an outward cause may ●●rt one Ear, the other unhurt, because the Ears being very remote, one care may be hurt from without or within, the other unhurt: so that the Principle of the Nerve be not offended.   

Observation. V  
THe loveliness of his Face, and especially the exceeding life and spiritfulnesse of his Eyes, and comeliness of his person, and the whole composure of his body throughout, were pregnant signs of a well tempered mind within. Whence we note, that it is requisite he should be an expert Phisiognomer, who attempts this Art to judge of the capacity, fit years, and ingenious composure of countenance, the sign of a well tempered and Docile mind, which as they were inductive encouragements to the first Attemptor: So no question did much conduce to the facility of the work For, Ex ●●ni ligno non fit Mercurius, and it had been in vain to have cast away time to relieve an Idiot, maugre the indisposition of Nature and Minerva, who had not so much as matter to work upon.   

Observation. VI  
ALl that knew him lamented much the want of means to Cultivate his mind, and to imbrue it with those notions which it seemed to be capable of, in regard of itself, had it not been so crossed by this unhappy accident. The condition that they are in who are borne deaf and dumb, is indeed very sad and lamentable: for they are looked upon as misprisions in nature, and wanting speech, are reckoned little better than Dumb Animals, that want words to express their conceptions; and men that have lost the Magna Charta of speech and privilege of communication, and society with men: For by this one thing men chiefly differ from other living creatures. This is the interpreter and as it were, the message of the mind: This doth easily express and declare those things which the understanding conceives. All which things, how much they confer to the attaining of discipline? how much to the society of men among themselves? And lastly, how much to their conservation and perfection? hereby appears manifest, that they who are most able in speech, they also seem to excel among men, and to be of a more excellent understanding: To sum up all; Speech doth so much avail to the adorning and perfecting of man, that nothing almost greater or better could have been given by God. And therefore Plato said, The Effluction of words, the Minister of prudence, is of all Effluctions the best and most beautiful. So that in Republicâ literariâ, deaf and dumb men never attain to any degree of honour or respect. Let us see how they are looked upon in Foro Civili, there, there is much arguing about their Civil capacities, and many Embargos have been made of their goods, and those privileges which belong to a free condition, with many inconveniencies and encumbrances on their estates.  
A deaf and dumb man cannot be a witness in those things which are perceived by the sense of hearing.  
A deaf and dumb man is uncapable of all conventions which require words.  
A man borne deaf and dumb cannot Donare; some extend it to other contracts, but Alexander reproves that extension.  
A deaf and dumb man understanding nothing is compared to an Infant.  
If a dumb man understand any thing, he is compared to a Pupil.  
A deaf and dumb man found a Delinquent is not punished more gently as a Pupil.  
A dumb man may interpose his command, if he have understanding, but he cannot interpose his authority.  
A dumb and deaf man cannot alienate among the living, for he is like to a dead man.  
A man deaf and dumb by nature, cannot make his last Will and Testament.  
A deaf and dumb man cannot appoint Executors of his last Will and Testament.  
If a man be dumb and deaf by nature, so that he can neither write nor speak, he cannot make his Testament; but if these defects be severed, that he can either write or speak, he may make his Will, and it is of force. This therefore is to be observed: A man both deaf and dumb by nature, cannot make his Will, and although it be made for a pious cause it is not of force; among which causes liberty is numbered: For a Testament made by a man both dumb and deaf by nature, wherein he bequeatheth freedom, is of no value. But if he be not mute or deaf by nature, and hath learned to Paint or Writ, he may make his Testament. Yet some say that in making a last Will, there is need of an articulate voice, and that signs will not suffice.  
Sennertus very justly therefore calls deafness, Miserandum malum a pitiful and miserable mischance; for since the Ears are as it were the Portall or entry of the mind, by which those things are sent into the mind, which are delivered by Doctrine and Institution, for the right managing and transacting our life before God and men: that man must needs be miserable who is destitute of the faculty of hearing, for he cannot use the aid and benefit of hearing, either to his eternal health, or present safety. They are more miserable yet, who are withal blind: Since they are not capable of the benefit of this Art, or of an ocular supply to their Auricular defect. But most miserable are they, who are blind, deaf and dumb. An example of which wretched condition we have in Platerus of a certain Abbot, who being made blind, mute, and deaf, by the malignity of the French Pox, could no other way understand and perceive the minds of others, then by their drawing letters upon his naked arm with their finger, or piece of wood; expressing some intimation unto him, out of which singly by themselves apart perceived, he collected a word, and of may words a sentence; which how miserable a case it was, and how horrid the punishment of his committed sin, any one may easily understand. A pregnant example of the officious nature of the Touch, in supplying the defect or temporal incapacity of the other senses we have in one Master Babington of Burntwood in the County of Essex, an ingenious Gentleman, who through some sickness becoming deaf, doth notwithstanding feel words, and as if he had an eye in his finger, sees signs in the dark; whose Wife discourseth very perfectly with him by a strange way of Arthrologie or Alphabet contrived on the joints of his Fingers; who taking him by the hand in the night, can so discourse with him very exactly; for, he feeling the joints which she toucheth for letters, by them collected into words, very readily conceives what she would suggest unto him. By which examples you may see how ready upon any invitation of Art the Tact is, to supply the defect, and to officiate for any or all of the other senses, as being the most faithful sense to man, being both the Founder, and Vicar general to all the rest. So that whereas among the senses bestowed upon us by nature, some are necessary to life, others to a happy life; some to neither: without the sense of Touch man can neither be, nor live; without sight and hearing he may indeed live, yet no way well or haply: smelling is neither necessary to a man's being nor well-being And that sight and hearing conduce to a good and happy life appears in that they are most necessary for the acquiring prudence and discipline. And although Aristotle seems to have thought that sight did more confer to prudence then hearing: Yet Mercurialis is of another opinion, because he observed blind men to be oftentimes wiser and more prudent than those that were deaf. So that he who is deprived of his hearing seems to be at the greatest loss; and therefore a good Aurist is worthy of double honour.  
But most disconsolate is their condition who are naturally deaf and withal indocile fools or mad, of which sort I have known many: For they commonly are deprived of the society and conversation of men and by reason of their incapacity and want of understanding, they are fit for no public employment, and they are in vain and impertinently present at any conference or consultation, their condition in many things being far worse than that of blind men. In the Civil Law, a deaf man understanding nothing, is compared to an Infant, and if he altogether want understanding, he must have a Guardian appointed him, it being left to the arbitrament of the Judge to determine whether he hath understanding or no, and there are certain signs nominated by which he must demonstrate that he is not void of understanding. And when it is presumed that he wants understanding, he is interdicted Marriage by the Canon Law.   

Observation. VII.  
AT the last there was a Priest who undertook the teaching him to understand others when they spoke, and to speak himself that others might understand him. It is somewhat observable, that a Priest was the undertaker. I know not how but they have been Inventors of many strange Arts; which yet no great wonder if we consider their recess, opportunity and encouragements to study, and all their advantages to promote a contemplative life. And as they say of them who shall be Inventor and Owner of the Philosopher's stone, that he must have many good and pious qualifications: So he that attempts such an exploit as comes nearer to a true miracle than those of the magi did to those of Moses (as being an artful shadow of a supernatural and miraculous effect which could not be done but by fasting and prayer) it will be necessary that he should Priestlike seriously and religiously set upon the work, since a Heathen would not have attempted such a business, without first sacrificing to Mercury for good success.  
He taught him to speak.  
In teaching of Parrots and other Birds that are imitators of ma●s speech: That man should be the teacher is not the matter, for they will imitate the squeaking of Cart wheels, or any noise they hear: but in learning of an Articulate voice so complete as that of man's is, there is a necessity that man should be the teacher. For man could not have discipline, unless from Man, because the active power of discipline exists in man only: for as man had the passive power of discipline granted unto him, so it was necessary he should have the active power also, delivered unto him: And what the active power ought to have been, we shall find in the quality of the passive power. For, men are chiefly disciplinable, quatenus, they have hearing, therefore the active power must consist in something that may move the hearing, and so effect it, wherefore since sound is the adaequat object of hearing; Man received a power for forming of certain sounds, which we call the voice, and instruments to the Articulation thereof, whereby speech is produced. Indeed the first exercise of this discipline seems to be committed unto Women, as being by nature more talkative and eloquent, the flesh of whose tongue is soft and flexible for the forming of a sweeter voice and articulation, for which very cause, their tongue is broader, whence it appears by experience that not only Birds that have a soft and broad tongue do sing more acute and better; but men also (especially women) whose tongues are softer, are more talkative, and also pronounce voices more articulate than men, by reason of the flexibility of their tongue, proceeding from the softness thereof: Did not all of us, as many as are men learn first to speak of our Mothers or Nurses? Hence it is that Plato and Quintilian are so careful in their directions for the choice of a fit Nurse for Children, that the tongue and speech may be rightly and distinctly form: And after the introduction of Colomes into Foreign Countries, have not the Children borne there, retained the speech of their Mother? Certainly Nature herself the Architectrix of things, sagaciously foreseeing what was herein convenient for mankind, hath allowed Women this privilege, that they are seldom any where found mute. And therefore Quintilian says, that Children will prove mute, if they be brought up by Dum●e Nurses. Yet upon what occasion soever dumbness may happen, there is no certain judgement to be given of a child's being mute, until he be three years old. But that this Lord born deaf and dumb: was yet taught to understand others when they spoke, and to speak himself, that others might understand him, and this without a miracle, by the power only of Art; seems to me plainly to contradict that supposed infallible sympathy of the nervs of hearing and speech, that without control or contradiction, many Physicians have confidently affirmed to be the only cause why a man deaf from his nativity, is consequently dumb: for it had been impossible if that Law of sympathy had been perpetually binding, to have recovered speech without hearing first, for so run the Laws of occult Qualities, and the Decrees of the Median and Persian sympath●sts; whereas this Lord having got a pair of Eare-Spectacles before his eyes, whereby the dependency that speech had upon the ear was taken away: There remained no sign of a sympathetic league of silence contracted between the tongue and the ear: But the tongue set at liberty, proves free, and being sui juris, leaves the unprofitable ear, and by Art enters into an Auditory league of amity and alliance with the Eye, which now officiously becomes a succedaneum, or Quid pro quo, for the Eare. It must be confessed that the effects of sympathy are very strange, as appears by rare accidents that have befallen the senses. Camerarius not without admiration, beheld William, Prince of Orange, who upon the receiving of a wound in his Neck, lost his Taste. And a French Soldier, who by the like wounnd became mute: for there is a double nerve proceeding from the third Conjugation, which is inserted into the Larynx, with one branch whereof, the tongue is made apt for speech, with the other Sapours are perceived: That he should lose his Taste is a less marveyle; but that he should lose his speech, who had his hearing good and his tongue untouched, seemed saith Bodin incredible to me before, until we had found it true by experience.  
The Instruments of smelling, have a known sympathy with the Ear: For we see very often, that when the nostrils and sense of smelling is impaired through a dull obtusenesse, that the hearing is also somewhat offended: likewise in sneezing, when we blow our Nose, and in holding our breath in our compressed nostrils, who doth not forthwith perceive his hearing and ears really to suffer thereupon, Of which (saith Mercurialis, in his Epistle to Varolius) no man can devise a better reason, then if he should state the instruments of smelling to reach on both sides even to the passage of hearing, and so should affirm, that the hearing is in some sort co-affected with them: And indeed they who lose their smelling, do also very soon become somewhat deaf, as you may easily perceive. But whether from this sympathy we may find any resolution of that Problem, why those who are thick of hearing do speak through the nose, is not yet agreed upon. Although here Mercurialis writing to Varolius about this matter, says, He may very well boast, that he hath hereby laid open a way for the explanation of many doubtful and obscure effects.  
But that there should be such a necessity of this common affection happening to the ear and the tongue, as it is the instrument of speech, (not yet agreed upon to be a sense) the fair flourish of an unsatisfying sympathy can give little assurance. And I am the less affected with this elegant evasion of a nonplussed Ignorance, because they who become deaf through any disease, though their voice becomes hoarser; yet they do not consequently grow mute: For, that branch only of the nerve of the fift Conjugation, which is appointed for the office of hearing hath lost its faculty. And they who become mute by reason of sickness, grow not thereupon deaf, because the other branch of the nerve which is accommodated for the use of the tongue, is only affected. As we may suppose it likewise happens to them who by some extraordinary astonishment and indignation are strucken dumb, as the Wife of Nausimenes the Athenian was, who coming in the interim of her Son and Daughter's Incest, was so strucken with the sight of that unlooked for, and heinous crime, that she found no words of indignation for the present, and for ever after remained dumb.  
Infero julio Friar Roccus having observed a Monk to rise every night to pray before the wooden Statue of St. Dominick removed the Image from the Altar, and apparelled himself like St. Dominick with a whip in his hand; the Monk comes to pray, Roccus shakes his whip a little, as 'twere threatening: the Monk gins to tremble, Roccus moves towards him, the Monk flies; Roccus follows, the Monk falls down dead: Roccus having set the Image again in its place, runs with the other Monks unto him and raised him up, who could never speak again and died speechless after few days. This Campanella afterward heard of Roccus himself; The same happened in Pracanica, to a certain servant going out very early to the Mill, whom one of his fellow servants putting on a strange habit, put into a great fright, as Campan●lla relates the story. Hortenti●● the orator not only cracked his voice with declaiming, but by an untimely fate lost it altogether and became mute on a sudden, of whom Q. S●ren de Medic.  
— Causis confectus agendis  
Obticuit, cum vox Donino vivexte periret,  
Et nondum extincti moreretur, lingua diserti.  
The Temple which was built by jolaus the Nephew of Hercules, unto him, was of so great estimation with the Inhabitants, that if they failed of their wont devotion in that place, they presently became Mute: and if again they vowed to perfect their Sacred rites, they recovered their speech. And Zacharias, we know was stru●en Dumb by the vision he saw in the Temple, yet neither of these, as we may probably conjecture, were thereupon stricken Deaf likewise.  
And that all who are deprived of their hearing, do not therewithal likewise become Mute; we have an example among the chirurgical observations of Fabricius Hildanus, of a Noble Virgin, the Daughter of that stout and most noble man, the Lord Se●b●ry Precedent of Blanctenstein, whom Hildanus familiarly knew. This Lady being borne of a mother in a manner Deaf, about the eight year of her age had a Catarrh fell into her ears, upon which there followed a tingling sound: who unluckily falling into the hands of an Empiric, about the twenty fourth year of her age, utterly ●ost her hearing, and became so deaf, that she could not hear a Gun discharged by her ear; Notwithstanding, she retained her speech, for, not losing her hearing altogether in her infancy, but after she had been sufficiently confirmed, and before instructed both in her mother tongue, and in the reading of books: being well bred, Religious and well given, she retained the Elegance which she had attained unto in her mother tongue, and many more discourses to the edification of others. Her husband and some of her Domestic servants, by certain signs and tokens understand her meaning, and discourse with her; those that are strangers write their minds in a Tabl-booke, which she hath always ready for that use, to whom she returneth answer by word of mouth.  
And as writing is in itself a permanent speech, so it is permanent to them that become deaf through any sickness; Platerus makes report of a deaf man who coming to him to be cured, whilst he stayed with him, when any thing was to be declared unto him, if a Pen or Table Book were not at hand to note such things unto him (for being learned, he could very well read what was written) if (in the defect of these) any one with his finger drawing it on the Table, had expressed the figure of letters, he straight understood what it meant.  
And indeed so it seldom happens that they who become deaf through any disease grow also to be dumb, that the Records of such accidents are very rare among the memorable Histories of Physic; among which, after much search, we have met but with two examples. Fabricius Hildanus in his v observations, speaks of a Son of the Reverend and most excellent Man, both for learning and pieti●, Joannis de L. Ozea, Minister of the More ●●nsian Church; whom Hildanus remembers to have been a Boy very well educated, lively, and for his age strong and talkative, until the right year of his age; at which time, being taken with a grievous 〈◊〉; he was cured rather by the benefit of 〈◊〉 then of Physic: For, no rational Physician was called to administer unto him, presently after his disease, when by little and little he grew so Deaf, that he no ●onger understood what any one spoke ●nto him, he became also Mute: neither could he to this time, be restored by ●ny remedies; he lived when Hildanus wrote this Centurie, at Moratum: well enough Married, where he is famous for an excellent Turner, which is the Art he exerciseth, Hildanus was an eye witness of this conceited, and crafty wit, which was such, that he understood the mind of those that were conversant with him, at the first sight, by gesture of their body. But this muteness happened not unto him through any sympathetic affection of the Tongue with his Ear; but by a privation of consequence; for, being at the eight year of his age not sufficiently confirmed and grounded in his Mother Tongue, hereupon when he could no longer understand what m●n spoke, he easily lost that which he had formerly learned.  
Platerus hath somewhat the like relation of the daughter of a certain noble and illustrious ●ord, who being 7 years old, could neither hear nor speak; yet could utter a word: being otherwise ingenious and industrious, and who endeavoured with many imperfect offers to express words, and to utter an articulate voice; the whole cause of which evil, Platerus (indeed) imputes to the sympathetic league between the conjugation of Nerves, from the auditory Nerve propagated to the Nerves of the Tongue; since the Tongue which for motion and the sense of Taste, stood in need of many Nerves; if there happen any defect to any one branch only, it cannot effect motion so sufficiently as is required to the pronunciation of syllables; although the Tongue may be moved, and there may appear no sensible defect in the motion of it. But he doubted whether this happened unto the noble Virgin from her birth, although they made account that she in the first year of her age, so entertained and applied her Ears to sounds, as if she had heard them: Afterwards the Headache which she suffered, seemed to have occasioned the ensuing-losse: concerning her speech he delivers nothing certain; since infants (otherwise) by reason of their inb●cility cannot speak so soon: yet he thinks it ●s very likely, that she then lost her speech, when she was deprived of her hearing, which thought of his is undoubtedly un●o the purpose.  
But as to his charging this upon the ●ld sympathetic account, I am not of ●is mind, but rather had reckon her failing in the weak inchoation of speech, as a necessary consequence of the privation of the sense of hearing: and her imperfect offers at articulate pronunciation at her seaventh year, to be the faint and dying motions of an imperfect and feeble speech: and the green fruit of the lips, ●nipt in their bud, & perishing before through ripe. And in this sense would I understand that of Mercurialis in his Prelections of the diseases of the Ear; Sur di a morbo, quantum sit ratione surditatis non sunt muti, Dico ratione surditatis, qua fieri potest, ut morbus qui facit surditatem, etiam auferat loquelam, that is, they who are Deaf through a disease, by reason of their Deafness are not mute; that is simply in as much as they are deaf: yet it may so fall out, that the disease which occasions Deafness, may deprive them of their speech also: to wit, if there be laesio principii, that the come on principle of both faculties all affected, or by accident, upon the preceding loss of their hearing, as in these examples.  
The like (as I am credibly informed) hath happened unto a Gentlewoman a Niece of Sir Robert Pies Lady who now liveth with her, who having had her hearing, and thereby attained to some degree of speech, about the second●y are of her age was deprived of both, by a great sickness that befell her; and remaineth now, being a woman grown, so deaf and dumb, that any one unacquainted with the occasion of her loss, would suppose her to have been originally deaf and dumb: Deafness happening to her in the very initiation of her speech, soon obliterating the weak impression of that imperfect language she had then attained unto; for, hearing being the sense of memory, that affected, in all probality, the memory must suffer some Diminution with it, which happened to them both, without any impeachment of their intellects, they retaining the usual capacity and understanding of Deaf and Dumb folks, and their dexterity in expressing themselves by signs. Speech only being soon abolished by oblivion, where discourse with others cannot be maintained; nor any recruite allowed unto the tongue thereby; there having never been (as yet) any way contrived by Art to enable men made Deaf by sickness, to learn de novo, to speak, notwithstanding the impediments of the Ear This accidental dumbness which those fell into, being of that kind wherein the voice or rather vociferation or sound indeed remains, but yet the articulate speech is intercepted, which kind of mutenes is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is found an analoicaglly in infants, but properly in those who have lost their speech through some preceding disease.  
Riverus a strong sympathist in this point, would have the reason thereof to be evident, seeing they who are deaf from their Nativity, if they had not the instruments of their speech vitiated, they would bring forth an articulate voice out of a natural instinct, as other Animals do, although from their Nativity they should be separated from other Animals of the same species, that they could never hear them, yet they would bring forth a voice that is connatural unto, them. But they (saith he) who are Deaf from their nativity utter no articulate voice, but only a confused sound, which argues a manifest lesion of the parts serving to the speech: for answer whereunto, I confess it may so fall out, that cause which deprives the ear originally of its hearing, may also take away the faculty of speech from the tongue; yet in most deaf and dumb men that I have seen, I cannot perceive but that they have those few natural expressions which proceed from the instinct of nature, which are rather passions of the mind, than any significant sounds that properly belong to any Tongue or language: such as is the interjection of laughter, as ha', ha', he, of sorrow, as ha' of weeping, as oh, of crying out for aid, as O, although it may be they utter them not altogether in so plain a tone as they who enjoy their speech.  
Neither if any man be originally dumb, is there any reciprocal necessity that he must be deaf. Hence joachimus Mynsingerus in the Scholiast upon the Institutions, Stating the four cases of deaf and dumb men saith, Si aures apertae sunt, lingua vero impedita, sive ex accidenti, sive novercante natura contraxerit, etc. Which words imply, that one may be dumb from their Nativity, and yet enjoy their hearing; Arculanus upon Almansor, raises a doubt, whether the number of dumb or deaf men be greater? to which it is replied, that there are more dumb from their Nativity, then deaf; for, all that are deaf are dumb; because through their defect of hearing, they cannot learn how to form letters, syllables nor words; dumb men being dumb from their Nativity, by reason of some defect in the nerves moving the tongue, which come from the seaventh pair of nerves of the Brain: who yet notwithstanding are not deaf, there being no defect existent in the fift pair of nerves of the Brain, and in the other Organs and instruments which serve to hearing; whereas, ex tempore, there are more deaf than mute; for we see by the course of Times and causes occurring to sick men, that the ear is oftener hurt then the tongue; for nature was very careful to furnish the tongue with greater nerves and Arteries for the Tusts' sake, without which man can not long subsist; the Tongue moreover being lodged in a saf●● place, enclosed in an immured den, whereas the ears are more obnoxious by their situation to be endamaged by extraneous occurrents. Fontanus puts the question, An muti fiant loq●aces? and he affirms by way of answer, that he saw this verified in Zacharias his fool; about which accident he writes to Lusitanus, desiring an explication of that wonderful example. Zacharias, saith he, a fool Orphan, who would be angry at the motion of the Moon, Lunatic and mute, there months before his death, fell into a Consumption; and when he was wasted so far that he drew near death, he spoke freely, gave thanks to me and the standeres by, for our undeserved favours to him, yea kissed my hand before I felt his Pulse. This man in his right wits, departed godly out of this life. Io which prodigious History Lusitanus returns in answer, that it had need of a Coon or Pergamean Oedipus. But, saith he, That men should have an impediment in their voice, and become speechless and mute, by reason of Copious humidity tenaciously infixed about the organs of the voice, is no new thing; since many destitute of speech in their youth, in the progress of their age, (by the help of Art) have been made vocal, the excrementitious moisture being wholly spent. If this saith he be true, which I take to be most certain, what should hinder but that our sick man who remained mute so long, his body consumed, and the superfluous moisture by the force of the torrid and feverish heat exhausted, should speak; his vocal organs being made more fit to perform that office?  
And Valescus de Tarant● affirms, that many children who had impediment in their speech, have been restored by their Adolescency. Mercurialis reports of Maximilian the son of Frederick the third Emperor, that he was dumb, until the ninth year of his age, and yet notwithstanding afterwards he proved a most eloquent Prince.  
There are stories extant of certain dumbe-men, who by reason of some extraordinary fright and passion, have received the gift of speech, Valerius Maximus reports, that one Aegle Samius a dumb wrestler, when the title and reward of a victory he had obtained, was taken from him, being kindled with indignation, his passion unlocked his Tongue, and gave him speech.  
justin, and Herodotus report, that when the walls of Sardis were taken by an onslaught, a certain Persian with his drawn sword set upon Croesus' unknown unto him, as if he had meant to slay him, whom when Crasus, engaged in the slaughter of the enemy, neglected to avoid; his dumb son Athys, deeply apprehending the danger his father was in, is said to have broke out into these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. h●mo ne perimas Craesum, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator observes, pathetically shows the affection of a troubled speech, not a little encumbered with fear; for when he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his fear and indignation precipitating his speech, made him say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And from this first time of his speaking, he ever afterward enjoyed the benefit of speech. Pausanias' reports that one Balthus a dumb man, wand'ring up and down in a Desert, met with a Lion, and was strucken with so exceeding great fear and trepidation, that thereupon he obtained the gift of speech. And in this case they must be frighted as well as angered: for, a mixed passion which causeth a Miscellaneous motion of the native heat, is only efficacious in this business; for, the conflict that ariseth out of both these passions mixed, to wit fear and anger, hath unequal motions of the native heat, for it is revoked and drawn in by fear, and the Animal faculty moves to its centre: and again by anger it is plentifully moved in the way of expansion to the circumference; so that the native heat is variously mixed and exagitated, more than it could be affected with one of them alone. The native heat becoming hereby more vigorous, and roused up with these affections is so prevalent, that it is able to tame the vicious humours of the body, and to dry up and discuss the over much moisture, & imbecility that ariseth from the importencie of native heat; and if the Nerves of speech are resolved with much moisture, or the heads of the Nerves by which the voluntary motions of speech are performed are 〈◊〉 with thick 〈◊〉 and tough humours 〈…〉 cut, digest and breathe them out, 〈◊〉 consequently take away Sta●●●●g 〈◊〉 dumbness. Hence you Civil Lawyers, whose Pandects are stuffed with the subtle notions, and observations both of Nature's regular Acts, and Prevarications affirm, that some who have been mute from their Nativity have recovered their speech; and indeed the manner of their recovery, and assumption of speech is very strange, for if their ears have been open, and the impediment only in the tongue, that removed, they instantly fall to speaking, as if they had perfectly learned it before: which inference I make not only from these Histories, and reason, but somewhat a like case in Ca●pa●ella, who reports, that he saw a Boy four year old, who had always fe●●d filth, and suppurations in his ears, neither was h● yet able to speak. He was thought dumb, yet he heard a voice and sound, and took in hand to do what he was commanded; but there happened unto him choleric, and watery dejections for the space of three days, and forthwith his ears were healed, and he began to speak well as other Boys of the same age, and so proceeded to a greater perfection of speech, being when Campanell● writ this relation seaven●y a● sold; therefore saith he, there are also natural Criseses without any disease; for he was otherwise well, and had a very good stomach, and purgation, especially if it be natural, takes away all mischievous evil of nature.  
He was taught to speak. In this case of most deaf and dumb men where the tongue is commonly free from any impediments, as this young Lords, it seems was; if any speech had been natural to man, why did not he speak without teaching? or why do not all deaf men whose tongues are not restrained by nature from voluntary motions sufficient to declare such a faculty, without teaching come out with it? the most unanswerable argument against the naturality of any language is this, that they who are naturally deaf speak not at all, from whose force once alleged there is no evasion. Montaigne indeed is very confident that if speech be not natural to man, it is not necessary; and he would feign evade this argument by imputing deaf men's continuing mute, not only to their incapacity of speaking from their natural deafness, but also to the simpatheticall league between the nerves of hearing and the tongue: but that will not bring him off; for the truth is, they speak not, because they cannot hear to learn: He believed also that if a child bred in some uncouth solitariness, far from haunt of people (though as he confesseth it were a hard matter to make trial of it) would not doubt have some kind of words to express and speech to utter his conceits; for, saith he it is not to be imagined that Nature hath refused us that mean, and barred us that help which she hath bestowed upon many, and divers other creatures: for my part, I think that Nature hath dealt no more discourtiously with us in this then she hath in not arming our heads with horns, since she afforded us hands to f●ame any kind of Armour we stand in need of; for if any speech were natural to man, he could not be docile and apt to learn other tongues, because that which remained within would prohibit any extraneous: as therefore God made man altogether without Science, that he might be apt and ready to all Arts: so there was a necessity that he should he made void of any speech, that he might learn them all, and if without a teacher as many other things, speech should be borne with men, in good sooth if they should learn another speech they would be all of a double language; for if the language that a man hath first learned doth not prohibit, but that he nevertheless may afterwards learn another (but there are many that can speak two, three, or four languages) far less could that be prohibited that ariseth out of nature itself, by that which is attained by study, and that which some report by divination, hath no great likelihood even in the opinion of Montaigne himself, that Hebrew should be the innate speech of man; a persuasion only nourished by those who are ignorant in Philosophy; since we see many men more handsome, and fit for many other languages then for the Hebrew, which could in no wise be, for all things are spontaneously carried to that which is natural unto them, so that speech doth not appear to be compacted, or performed by nature, but by use and custom; otherwise as all Nations are of one and the same nature, they would have the same speech; whereas there is no such matter, but rather it is manifold as custom hath made it currant: natural indeed it is to man to speak, because nature as we know by the very formation of the mouth, the tongue, and other instruments hath ordained them to this use; but to use this or that speech, falls out by study and learning, and even the very Idioms proceed from use, and a tacit consent of man: besides those 70 which arose at the lower of Babel in the division of tongues, of whom God would be the Author and teacher; not that they, rather than those that grew extant by use had any cognation with nature, but that for a short and expedite distribution of Nations, it was expedient there should be many tongues: but God made choice of those that pleased him: therefore since nothing could be more profitable nor pleasanter to the life of men, then reciprocally to communicate their cogitations one unto another, neither any thing more natural than the desire of knowledge and science, which is purchased by teaching and learning and to teach and learn happens, no otherwise then by communicating the conceptions of the mind: by the very impulse of Nature, man is carried unto speech, because there is no choicer or easier way can be thought to innuate or declare his mind; therefore men first found out speech, whereby they might in words signify the conception of their minds.  
The language this deaf and dumb Lord was taught to speak, was Spanish, it being the language of the Country wherein he was borne, which should have been his mother tongue, but could not so properly be called in him, who had attained unto it, By such a new way of ocular audition, which as all other languages hath so little of Naturality in it, that by disuse it may be utterly lost: of which the honourable Relator of this story, in his Treatise of bodies, affords us a notable in one john of Liege who driven by an extreme alarm of fear from the apprehension of approaching enemies into a Forest for shelter, being there lost, continued so long, that he had quite forgot the use of speech; insomuch as when he was found, he was feign to be taught how to speak again; whereas if his language had been natural, it could not have been forgotten or lost by any disuse.   

Observation. VIII.  
FOr which attempt at first he was laughed at, yet after some years he was looked upon as if he had wrought a miracle. The attempt to bring relief to men borne deaf and dumb, is a thing so far beyond any man's conceit, that they looked upon him as some Utopian Montebanck, who first pretended to this Art: a simple pride, and a shallow fate, having been ever the Nurses of Ignorance, which is the cause of scornful laughter; many men being of that temper, that because they cannot conceive how it can be done, therefore it cannot be done, as if all invention were limited within the narrow sphere of their capacity. That he was looked upon as if he had wrought a miracle, shows that the opinion of most men is, that Original deafness and dumbness is not curable but by miracle, it having never been done by any other than the Divine Art of miracle-working faith.  
And thus we read in the Gospel of St. Luke, of one that was possessed with a Devil, being deaf, blind, and dumb; for St. Luke makes him dumb, St. Matthew blind, and from his Dumbness those that comment thereupon, infer his Deafness; chrysostom, Tertullian, and Hierom say, That the word Cophos signifieth dumb and deaf, and some interpreters translate it in the seaventh of Mark, surdum et mutum; To Tytus Bostrensis, Lyra, and Euthimius, it seemeth that he was not deaf, for that his dumbness not being Natural, the Devil might make him dumb but not deaf, leaving him his hearing for his greater torment. Fonseca observes that he being both blind and deaf. Saint Luke makes mention, that he was only dumb, which he purposely did (as St. Austin hath observed) to sign out unto us the greatest ill that could befall him. The words of St. Luke are thus rendered, Et erat jesus ej●cieus Doemonium, et illud erat mutum, jesus was casting forth a Devil; this word erat implying the difficulty of getting him out, as also the long time of his continuance there; for Christ did not presently cast out this Devil, but stayed, paused a while upon the matter; showing thereby, that it was not so easy a thing to be done as some thought it to be, but rather full of difficulty. And when the Devil was gone out, the dumb spoke, which when the multitude heard, they marvelled, saying, it was never so seen in Israel; insomuch as some of them whispered among themselves, that he was the Son of God; and the good old woman Marcelia, blessed the womb that bore out Saviour, and the Paps that gave him Suck When our Saviour had cured this man, who upon his enquiry of them who brought him, He found to be have been so possessed from his childhood; the Apostles asked jesus privately, why they could not cast him out? Who answered them; that that kind would come forth by nothing but Fasting and Prayer. In Ecclesiastical Histo●es we read of one Theodimindus, a young man both deaf and dumb, who was wont to stand at St. Martin's Church, moving his lips only, who did seem so promptly to pray, that he was seen to let ●al tears sometimes between his tacit words, craving alms by his gesture; this youth standing with his eyes lift up to heaven, there burst out stream of blood with rotten matter from his mouth, and spitting it out upon the earth he began to groan grieveously and to hank out I know not what parts of blood, insomuch as one would have thought some body had made an incision in this throat with an instrument; and purulent matter like bloody threads h●ng down his mouth; whereupon the ligaments of his ears and jaws being broken, elevating himself, and raising up his hands and eyes to Heaven with his mouth yet bloody, he broke out into these his first words: I return great thanks unto thee most blessed St. Martin that opening my mouth, thou hast made me after so long a time of silence deliver words in thy praise. The people admiring at this miracle, asked him if he had also recovered his hearing, who professed openly to them that he heard all things very well.  
The like miraculous reception of speech (in all the circumstances) happened to a dumb man in the Monastery of Schwartzachth, as appears by the Chronicle of the Vrspergensium Abbats.  
It is reported also by Ecclesiastical writers, that one Anagildus who was both deaf and dumb and blind was restored to all his senses, whilst he prayed unto St. Julian: The like is reported of Saint Bernard, who returning upon a time to his Monastery, cured one both deaf and dumb that stood at the Gate. Riverus in his medicinal observations affords us a strange example of a Boy both deaf and dumb, who was cured by a mischief, or a chance-medley miracle, who upon a time, playing at dice, was struck with a big staff, with which most grievous blow his occipitall bone was broken into many particles, of which dangerous wound, notwithstanding by the industry of a skilful Chirurgeon he was cured. And while he grew to be well, his sense of hearing came to him, and he began to stammer out certain little words, until at length he attained the perfect faculties of hearing and speaking; and in that condition he lived until the forty fifth year of his age, having been scarce two years dead when Riverus recorded this History.   

Observation. IX.  
THat strange patience, Constancy, and pains was required to the effecting of this work, any one would imagine, since great matters are not soon achieved; it seems it was after some years, before he who for his undertaking of it was laughed at, was looked upon as if he had wrought a miracle: which is no disparagement to this Art 〈◊〉 speech is not attained by 〈◊〉 ●ut with many difficulties, and 〈◊〉, after some years; and, even writing which is but the image of speeck, here it can be learned in any perfection by them who have all their senses, usually takes up many of our youthful years.   

Observation. X.  
THat he should be brought to speak as distinctly as any man whatsoever, and to understand so perfectly what others said that he would not lose a word in a whole days conversation, sheweth the wonderful perfection of this Art that he should observe the accent, and terminations of every word, not hearing himself is very strange: But the last is most strange and difficult, even to them that have the just perfection of all their senses; for who would undertake in a whole days discourse not to fail in understanding, or miss one word of what another said unto him? which manifestly shows that Nature doth pay any defect, by recompensing at least twofold. How he was brought to speak so exactly (this natural Deasnesse remaing upon him) is worth the enquiry; for to imagine after what manner the words seen (or as we use to speak) heard with his eye were transferred to pronunciation, and again to the intellect; is the greatest difficulty in this business; we will suppose this transmutation was not performed without a necessary junction between those words seen and the habit of moving the vocal Musculs: and it manifestly proves motion and articulate sounds to be one and the same thing. In children, indeed, who have all their senses, this transition is made as well by sight as hearing, when they are instructed before they can understand; for out of the Fancy of the thing seen they may come through into the Fancy of the sound, by joining the vision of words seen in their Horn-books, to the representation of the sound It being well known unto us, that boys when they learn to read, they bring forth a voice out of a sound, and that is the reason why those who are Deaf by Nature, are necessarily mute.  
For although boys do not conceive of or comprehend the sound of words, yet hearing they learn to know: and although words are not understood by an Infant, yet this Cognition which consists in sight and hearing is proper to them; for, man hath understanding, as it perspicuously appears, even from his first Infancy, because he learneth. Now how his understanding was framed out of words thus seen or heard, might be after the same manner as out of writing, which is also a kind of visible speech permanent as the motions of the mouth, are a transitory speech; for, vision is made out of sense, joining out of vision, out of many joinings a general comprehension, out of a general comprehension; an universal proposition, out of an universal proposition; that kind of joining which is called reason, when one thing is inferred out of another, is the understanding made; so that as Cardan subtilizeth the matter, there are seven orders of Senses. The Exterior, Fancy, junction, memory, general comprehension, Universal proposition, and the universal itself which is the property of the mind: so that what kind of motion went in by the sensory or organ of sense, (be it Ear or Eye) such as it were from one and the same effigies of motion, was returned and pronounced by his voice; and what he thus seeing heard, he learned to speak the same.  
But indeed as the Verulamian Oracle of human learning notes, it is a thing strange in nature when it is attentively considered, how children learn to imitate speech they take no mark at all as he thinks, of the motions of the mouth of him that speaketh, for they learn in the dark as well as in the light, the sounds of speech are very curious and exquisite, so one would think it were a lesson hard to learn; it is true, that it is done with time and by little and little, and many essays and proffers: but all this dischargeth not the wonder. It would, saith he, make a man think (though this which we shall say will seem exceeding strange) that there is some transmission of spirits, and that the spirits of the teacher put in motion, should work with the spirits of the learner a predisposition to offer to imitate, and so to perfect the imitation by degrees; which operations by the transmission of spirits, is one of the highest secrets in nature. But as for imitation, it is certain, that there is in men a predisposition to imitate, for, no man (in effect) doth accompany with others, but he learneth (ere he's ware) some gesture or voice or fashion of the other. But labour and intention to imitate voices doth conduce much to imitation, and therefore we see there be certain Pantomimi, that will represent the voice of Players of interludes so to life, as if you see them not, you would think they were these Players themselves, and so the voices of other men that they hear; and indeed as he saith in general, so in this particular case, men are to be admonished that they do not withdraw credit from the operation by transmission of spirits, and force of imagination, that work such strange effect at distance, by the transmission or emission of the spiritual species of words: we will therefore suppose this strange effect to have been produced by the transmission of spirits.   

Observation. XI.  
THis learned Relator it seems had often discoursed with the Priest, whilst he waited upon the Prince of Wales (now our dread Soveragine in Spain) and he doubts not but his Majesty remembreth all he hath said of him and much more: for his Majesty was very curious to observe and inquire into the utmost of it.  
This miraculous atchieument of Art, was not performed in a corner of the world, but in the imperial City of Madrid, and in the face of the Spanish Court: and so consequently there have been many honourable persons witnesses of the strange effect of this new Art; among the rest it seems, it was honoured with the enquiry of his Majesty, when he was (being then Prince) in Spain; and indeed the subtlety of this Art was worthy of the Curiosity of a Prince; It being likely his Majesty (who is known to be an excellent Motist, as his judgement in Pictures and Statues witnesseth: and who was ever vigilant for the advance and security of government) might apprehend this Art possibly to be translated to a use of State, and to the advantage and improvement of kingcraft; thereby to discern the Traitorous motions of inchoat Treasons in muttering and discontented subjects; and verily in this respect, it is a secret treasure worthy of a Royal Cabinet.   

Observation. XII.  
ONe great misbecomingnesse (it seems he was apt to fall into, concerning the tone of his voice, whose pitch he could not readily govern, but it would be sometimes higher, and sometimes lower; which it seems was not, but upon his first entrance upon his speech, where earnestness to speak, made chance Arbiter of his voice; for otherwise, what he delivered together, he ended in the same Key as he begun: so that I see not but this which seems to be the only defect this Art cannot remedy, might by his observation have been rectified; but perchance he was not come to that point of perfection; for if he could discern the pitch of another's voice, and know it to be the measure of that motion that appeared to him: one would think, with little difficulty he might have made that note his copy; yet were not this possibly to be remedied, because he hears not himself; it were not so great a blemish to this Art, since many men who have their hearing cannot moderate their voice; and Gracchus was forced to use the pipe of a Moniter to tune his, when Earnestness had transposed it out of all moderation. And they that are but Surdastri, because they hear not themselves, are guilty of speaking unproportionably loud: his error in this point was not so great as to destroy the audible articulation of his voice, for had his voice in other distinct kind been drawn extreme small, or extreme great, it could not have been articulate, for, as the advancer of Learning saith, articulation requireth a Mediocrity of sound: for that the extreme small sound confoundeth the articulation by contracting; and the great sound by dispersing. And although a sound articulate already created, will be contracted into a small cranny; yet the the first articulation requireth more Dimension: we do not hear of any other misbecomingnesse, or that he spoke through the Nose, as Deaf men usually do; which Aristotle imputes to their vitiated lungs, which compels Deaf men to utter their voice vehemently, whereupon their voice breaks out at their Nostrils. And so Deaf men speak through the Nose; But it seems this affection is more peculiar to those who are accidental deaf through some disease; and therefore I like the other cause of Deaf men's speaking through the nose, which Cassius gives us in his Problems; which is, that through that disease which makes them Deaf, they are constrained to dilate their Nostrils, whence they dilated, the breath of their voice, breaks out at their Nose.   

Observation. XIII.  
He could yet discern in another whether he spoke shrill or low; which property he could not have had but by virtue of the Natural knowledge all men have at first sight of the passions and affections of men's minds, and by the same rule that we understand the articulate language of Beasts, whose gesture, when there is a doubt of the sense, affords a solution of their several tones.  
Now Shrillnesse being a note of the earnestness of speech, though he understood it not by the Audiblenesse of the tone: yet he might manifestly perceive it by the extraordinary motion required to such a pitch of the voice; for then the Larynx is drawn upward as we may evidently perceive in ourselves when we frame our voice acute: whereas we may note, that the Larynx is drawn downwards when we would speak in a grave and base tone. Therefore besides the Muscules shuting & opening by degrees the rift of the Larynx, the rough artery which they call the pipe of the lungs was made of many cartilagineous rings, not quite round, but figured after the manner of the letter Cinterwoven with a spherical membrane; so that the Larynx drawn upward the compass of the membrane by reason of the distraction is co●rcted, & the extreme parts of the Rings come in nearer together, and the whole pipe is made straighter; whereupon the little mouth of the Throat being strained in the breath being strongly expelled, issues forth with so great a force, that the collision there of of produceth an acute voice: but when the Larynx descends, the rings and the pipe are dilated, whence the cloven of the throat being more widened, by a lighter emission and collision of the breath, the voice is made more grave. Hence it is that singing-men in rising with an acute voice, do always more raise up their head, and come to a prohibited expiration, which declares the Larynx to be both raised upwards and obstructed; descending in a base voice, they incline their head, and at length come to expiration without a voice, which demonstrates the Larynx to descend, and the cleft thereof so to fly open, that it no way resists the breath in its passage; of which if you desire to have a sensible assurance, lay your finger on the outside of your throat, and you will soon be satisfied in the truth hereof. Now these are not done without motions of consent in the Face and Neck, for, the veins in shrillnesse swell, which denotes some heat of passion, which Deaf men naturally understand better than we; hence it is that the Aphricans who are exceeding choleric speak always with an angry and loud voice, and the Egyptian moors are very shrill Tongued; But in a calm and moderate speech there appears none of these notes, which are not required to a natural and midlin temper of discourse.   

Observation. XIV.  
ANother strange acquired property was, That he could speak and repeat after any body any hard word whatsoever what ever language it was of; for he was hereby made a general Linguist, which necessarily implies these outward motions of speech, to come very near to the nature of an universal character, they being natural and universal; maintaining their Figure which springs from the pure Naturality of the letters whereof all languages are composed; for although the words of languages are from a mutual compact: yet the letters, whereof those words are composed, are Natural, and the lips disposition to the forming of them, keeps out any other. The rising of later Tongues is from the mixture of Tongues; but this of motion regulated by the letters which are natural, admits of no mutation by Age, but remains uncorrupted, and so will remain pure, as long as there are lips and a tongue to articulate; for, no man shall be ever able to foist in any irregular and suborned motion, any way to alter the universal form and property of their pronunciation. I have heard that the King at his being there among other hard words wherewith he tried the certainty of his ocular audition, named Artaxerxes, which he easily perceived & returned. And indeed if we consider the way he was taught, and the skill he attained in the Forms of Letters, from whose Transposition only proceeds the infinite variety of languages; it was not more difficult to him then to discern the language he was taught; for, articles in the speech of man are letters, out of which, as out of its first elements, all articulate voices or speeches of what language soever were made, to wit syllables are made of letters, words of syllables; and at length of words spoken oration or speech results; whereof all perfect and consummate speeches are constituted, and discourse and communication maintained among all Nations, though of never so different languages. But since in those Tongues we understand not we are all Deaf and dumb the quaere is, whether he spoke those hard words with his understanding, or only by a bare imitation? For, I doubt he understood only the received signification of those worded motions which are used in the language he was taught; somewhat like them (if I may so speak by allusion) in the Primitive time, who had the gift of strange tongues which they understood not, so as to interpret whereof St. Paul speaking, I had rather, saith he, speak two words with my understanding, than many in a strange Tongue, yet you may hereby see, how apt this Art is to imitate miracles.   

Observation. XV.  
HE could perfectly echo and express words in a high manner of exact imitation of the genuine Pronunciation of any language; Nay even of those which employ much the guttural letters, as the Welsh and Hebrew do, which when the Prince of Wales had tried often by making some Welsh-men that served his Highness speak words of their language the Relator who was present at the trial, confesseth he more wondered at that, then at all the rest; because the motions of that part which frameth the guttural letters, cannot be seen or judged by the Eye, otherwise then by the effect they may happily make by consent in the other parts of the mouth exposed to view.  
The difference of Pronunciation with divers nations is a subtlety worth the enquiry; Cardan among those things that put a difference among men, and such a diversity as sets them at a distance, reckons the tongue or language, neither is there any other thing wherein man differs more from man; for whereas all other animals with the same voice demonstrat the same affections: man is no more understood of man, than a Swallow is of a Lion; man indeed hath but one voice, but there are many kinds of speaking; but what diversity of pronunciation there is, he confesseth he is scarce able to number. But there are six simple kinds; from the mouth, & these hisle as it were; from the tongue within the teeth; from the tongue put out: and this is twofold, as it is in the Lips, and in the Palate: from the Throat, and from the Breast; all which differences, almost, we may see in Italy; for, the Florentines pronounce with the Throat; for, the Florentine Dialect of of the Italian is a little more guttural in the Pronunciation, then that of Sienna and that of the Court of Rome, which occasioned the Proverb: Lingua Toscana in Boca Romana, the Tuscan Tongue sounds best in a Romans mouth. The Venetian with the Palate, the Neopolitans with their Teeth, and the Genuensians with their Lips: or according to Isidors' general comprehension thus: all oriental Nations knock together their Tongue and words in their Throats, as the Hebrews and Syrians. All Mediterranean Nations speak in the Palate, as the Greeks, and Assyrians; all occidental Nations break their words in their Teeth as the Italians, and Spaniards; All which may be supposed to happen by reason of their choice and frequent use of those letters in their language, which are guttural, palatiall, dental, or labial; Therefore the original root of the diversity of languages, is well estimated by a modern Author, to consist in this, that words are compounded of vowels and consonants: moreover the difference of vowels arise from the greater or more configured apertion both of the Mouth and Throat. And the consonants out of the interception of the breath going out by the organs of Teeth, lips, tongue, by their allision to these, and the palate, with some help of the nostrils, and occlusion of the throat, and it is apparent that these members and instruments of the voice, are compounded of the Elements, and which follows, by their temper to be more disposed to one then to another motion; and this happens according to the situation of the Regions wherein men live, to be more inclined to some vowels, or consonants then others: whence it comes to pass without any further work, vowels and consonants were by little and little changed, and such a diversity ensued, that men no more understood one another: and this might happen without confusion of tongues, of which (according to some) there is no very firm ground in the sacred text; for whereas they were at Babel of one lip and word, it is thought to imply no more; but that they were all of one mind, and resolved to remain united together; so that there needed no more to confound their tongues, then to disperse them into several countries': and because divers Nations are affected after a divers manner, and have a peculiar manner of expressing the Air: the Germans speak with a kind of impetuosity, the cold retruding their breath, and therefore they pronounce many letters consonants. The Venetians many liquids and many vowels, because they dwell in a liquid Country. The Spaniards prolix voices with vowels and hissing spirits, out of the heat and acumen of their Region. The Italians in a middling climate in a mean between both: now although the natural Letters by their transpositions are able to express any language agreed on by the inventive constitutions of men; yet all tongues are not necessarily tied to take in all the Letters of nature's Alphabet; for the language of Cuzco wants B D F G I consonant, and single L, and makes shift with the other natural Letters. B is not used by the Chinoys, and the Tartars cannot pronounce it, and the Chinoys, as it is said, cannot pronounce R. The Brasileans cannot pronounce the Letters, L. F. R. the reason whereof one being demanded made answer, because they had amongst them neither Law, Faith, nor Rulers; yet a more Philosophical cause might be found out: for, that the chinoise nor Brasileans can pronounce the natural Letter R, is not by reason of the altered figure of the instruments belonging to speech; for, those parts which conspire to speech, are the same in them as in other men, nor by reason of the substance, scite, progresse of vessels, or the hurt of their original; because the same substance of the instruments appertaining to speech is preserved in them as in others who have not this impediment; the same progress and scite of particulars, and the self same beginning of instruments; neither doth this happen to them by reason of the moist temperature of their head or tongue, and other parts conspiring to speech; for their hard Heads declare them to be of no such temperament: the specifical cause of their natural indisposition to the pronuncation of this Letter is, either their over many, or more, and different situation of pores existent in the instruments appertaining to speech: now the instruments appertaining to speech are the Lungs, the rough artery, the larinx, the tongue, the palate teeth, and lips; in all which instruments there is none of the above numbered conditions observed in them, which are not exactly, seen in those who speak most perfectly; besides that difference which consists in passages or pores: therefore it is certain pores that occasion this impediment, and it is in them an affection in conformation and no way in distemper; for there are in the middle region of the palate, that is in the fourth bone of the upper jaw, two holes which are not found so open and obvious in those who are without this affection: those two open passages being the immediate cause of this their impotence to pronounce the Letter R. nor were it impossible perchance to assign a specifique cause of the Brasilians inability to pronounce L. and F. and the Tartarians inability to pronounce the Letter B but peradventure that might be as preposterous a work, as to assign a cause to the golden Tooth.  
We need not all the Letters in our Language, and less of them in speaking then in writing: many Northern Dialects have rejected some of the natural Letters, as B. G. D. V consonant which is thought to have happened through the nature of the Region, propriety of the Idiom, and strength of men, together also with custom, which is that they might perpetually speak with vehemency adhibiting every where a kind of impetuous force in speaking, which cannot be done without a vehemnet exsufflation; hence necessarily usurp P. for B. F for V consonant. T. for D. C. for G. the cause of which vehement exsufflation is no other than that which is alleged by Galen in these words: the Celts, and all kind of Thracians and Scythians have a soft white skin without hair, therefore their natural heat together with their blood, flies back into the inner parts; where while it is agitated, pressed, and grows hot, they become courageous, bold, and of a precipitate judgement, therefore the internal heat boiling, excites a valid respiration, and this causeth a valid exsufflation, and this powers out a vehement voice: hence comes rushing forth letters which are form with a vehement force of the breath, that for B. it thereby becomes P. for G. C. for D. T. for V consonant F. for Northern men who are strong and have a strong Tongue, they choose and utter more stronger letters, that is those to whose prolation both a stronger tongue, and sufflation is required whence their speech seems to be more rough and ●g●d: for they that inhabit cold Countries, have a tongue corespondent to the rest of their actions: therefore they are vehement; rigid, severe, and courageous; whence Charles the fifth Emperor was wont to say, that the Germane tongue was military: and therefore if he were to threaten, or speak more roughly to any, he would use the Germane tongue, because that tongue is minatory, harsh, and vehement: whence a Modern says of the Germans, that they have a full mouthed language, and that they speak as if they had Bones in their Tongue instead of Nerves. Note that in all these varieties of Pronunciation, the Letters which constitute words, are made by the same motions, but that they admitted more of some Letters than other into their Idioms, hath happened through their Different Exsufflations. There are also some strange kind of pronuntiations, with divers Nations, which I take to be rather affectations, then ensuing upon the former recited causes. The people in the Bay of Soldania have a chattering rather then a language, their words for the most part, are inarticulate, and in speaking they clock with the Tongue, like a ●●ood Hen, which clooking and the w●●d, are both pronounced together very strangely. In Mexico their language, especially used by Thiefs and Lovers, is a kind of whistling, whereby they understand one another.  
They of Guinea when they speak, they put out their necks like Turkey Cocks, and speak very fast. The general language of Peru, hath three manner of pronunciations of some syllables, in which variety of Pronunciation, lieth the different signification of the same word One way in the Lips, another in the palate, and the third in the Throat. The Catayans speak much through the Nose. That which was wondered at most of all was, his discerning the guttural motions of the Welsh Pronunciation, because the motions of that part could not be seen● or judged by this New-taught-Hearing Eye, otherwise then by the Effect those Motions might happily make by a Motion of Consent, in the other parts of the Mouth exposed to view. Certainly, it must be confessed, that those languages that use most the labial Letters, must necessarily be the most remarkable and easy to discern, and they that much use the guttural, to be somewhat more difficult to apprehend: and it seems his Master confessed, that the Rules of his Art reached not to produce that effect with any certainty, and therefore concludes this in Him, must spring from other Rules He had framed unto himself, out of his own attentive Observation.   

Observation. XVI.  
THe exquisite and admirable perfection of his judicious hearing eye, which he attained unto by Art, is well imputed to the advantage that nature had justly given him in the sharpness of senses to supply he want of this; endowing him with an ability, and sagacity, to do beyond any other man that had his Hearing. Zu●nger speaking of this mutual suppeditation of the senses, saith, that if one sense as the Ear) prove defective, more spirits are carried unto the rest, which makes their Actions though divers, more powerful; for, multitude of spirits makes much to exquisite hearing: an argument whereof we have in Blind men and Moles: for you may see that Blind men always most exquisitely hear; and the Mole also which is Blind by Nature, is thought to have the se●●● of hearing most exquisite, because thos● spirit which should have served the visory virtue, they all are turned over to the Ear, and thereby make the hearing most exact. Examples of these advantages in Blind men, and the notable qualification of their observant Ear: Camerarius can afford you many, and the learned Relator in his Treatise of Bodies, one most remarkable of a blind Schoolmaster. So likewise they who want their hearing, see more exactly, and their observations are more pregnant, because the sense of hearing doth not distract them other where, and being they can hear nothing, they look always more attentively, being Nature recompenseth in one sense the loss of another; and therefore we use when we would view a thing more exactly, to shut one Eye, and thereby the sight becomes more accurate. And if a man would hear more attentively, and with less distraction, let him shut his Eyes, and if he would see with less distraction, it were good for him to stop his Ears: for any one sense is more vigorous in sensation, when the other sensories are suspended from action.  
Hence, as my Lord Bacon observes, sounds are meliorated by the intention of the sense, where the common sense is collected most to the particular sense of hearing, and the sight suspended; wherefore he supposeth sounds to be sweeter to Blind men then to others. The like perchance may be said of visible objects to deaf men, and that the subtleties of articulate sounds, or motions, are with more inquisitive delight and attention, contemplated by them.  
As for the other senses, they do divers things beyond their ordinary function; so as one might say that perfection consisteth not in the distinction of the Organs of the sense; but in the continual use of them: so careful is Nature like a good mother, to make amends for a fault, that none should accuse her to be a stepmother: for what she taketh away in some of the senses, she allows, and recompenseth in the rest: insomuch as deaf and dumb men, having a double defect, to wit of speaking and hearing, they usually have double recompense: this makes them good natural Physiognomers. For as concerning the notes of the affections which appear in men's Faces, by instinct they know and discern them readier than we can; and as we know we are often beholding to the countenances of Men for the explanation of their Minds; so they know by the motions of affections and passions that accompany the motions of speech, the passions that are vented in those local motions o● Articulation, made in the parts about the Mouth. And it may not be so difficult to them as unto us, to conceive and distinguish of each motion and signification of the lips: for wanting the sense of Hearing, their Eye is more accurate, and apt to observation; so that wondering what those motions of men's mouths mean, and heedfully observing at several times, noting both the occasion and the return of that occasion, they ingeniously f●ame out of their own observation, many things Art could not with any certainty instruct them in: so that the apparent motions of the lips, the forms of words seem to have been distinguished by the observation of some deaf and dumb men, without the help of a Teacher. Nature (the Patriarch of physic saith) being many times skilful without a Teacher: for it seems by some stories of deaf and dumb men as they are recited by certain Authors, that some, even of themselves without teaching, have fallen upon observing the motions made in speaking, and so have come to the understanding of the received significations of those motions.  
We have, saith Camerarius, in Nuremberge a young man and a young maid, borne of one Father and Mother, of a good House, and well known, that are endued with a singular quick conceit; for although they be Deaf and Dumb by Nature, yet can both of them read very well, writ, cipher, cast account: The young man conceiveth at first by signs that are made him, what he is required to do, if his pen be wanting, by his countenance he showeth his thoughts, being the quickest and cunningest at all Games, both at Cards and Dice, that one can find among the Germans, although they there use great advisement and be marvellous ready and quick. His Sister passeth all other Maids for working with her needle all kind of Sempstry, Tapestry, Embroidery, etc. But above all the wonderful recompenses of Nature, this is remarkable in them; that most commonly as soon as they see one's lips stir, they understand his meaning: They are oftentimes at Sermons, and a man would say that they draw and conceive with their Eyes the words of the Preachers, as others use to do with their Ears; for they will oftentimes, no body ever teaching them or setting them any Letters or Copies, writ the Lords prayer, and other godly Prayers: Know by heart the Texts of the Gospels that are read upon Holy Days, and write them readily, when in the Sermons the Preacher maketh mention of the name of Jesus, the young man is ready before any of the Hearers to take off his hat, and to bow his knee with all reverence.  
Platerus makes mention of one borne Deaf and Dumb, who nevertheless could describe his mind in a Table book which he always carried about him, and could understand what others also wrote therein. Platerus his Father reported of him, that when he with great zeal heard Oecolampadius preaching by the motion of his lips, and his gesture, he understood many things, as he also could by any others lips that laboured before him. Zuinger speaking of this Deaf and Dumb man (who was according to his relation) a Pointmaker, says, that he heard Oecolampadius preaching, seeming to hear with his very eyes.  
The like ability of preception gained from his own attentive observation (as I am informed by a Philosophical Friend) had one Jennet Lowes a woman dwelling in Edenburge in Stotland, who being Deaf and Dumb by Nature, could understand any one in her House, merely by the moving of their lips. So that by their motions alone without a voice, or speaking aloud to her, she could exactly perceive their meaning.  
The Civil Law seems also to have taken notice that men that are Deaf and Dumb may come to hear others speak, by observing the moving of their Lips: For among their extraordinary Law Cases, they have inserted this recondit, and very seldom heard of notion touching Deaf and Dumb men's perceiving the efficacy of others words, by the moving of their lips, concerning whom their Institutions run thus:  
A Deaf and Dumb man cannot be apppointed a Tutor, although he may hear by the moving of lips. Etiams'. audiat ad motum Labiorum.  
A Deaf and Dumb man although he understand another by the moving of his Lips, yet he cannot stipulari, that is, interrogatus spondere stipem: For it is verbum interrogandi & ad promittendum inducendi; yet they may contract, although not by stipulation, for if they understand others by the motion of their lips, they may contract in those things which are performed by consent, which is the opinion of Bartolus, and others who have commented upon the Body of the Civil Law.  
The word of the Text of the Civil Law is Surdus, which I confess is somewhat ambiguous, as the Civil Lawyers use it: Yet here as I conceive, it is meant of men originally Deaf, and so consequently Dumb, which in the Case of stipulation is plain, a Deaf man being excluded from that Act, for his defect of speech, and therefore I have enlarged the Text, by making it speak out plain.  
Yet if there be two men borne Deaf and Dumb, alike qualified by Art as the Spanish Lord is, they might stipulari, because they could both speak, for the Rule that excluds mutes is, stipulatio nulla nisi uterque loquatur, and this would prove a new Case. And this Spanish Lord, who is yet living, may without breaking the Rule, do as much with any man, which is another new case too.  
And so may any one accidentally Deaf who retains his speech, and can audire ad motu● labiorum, which is the case of Mr. Crispe the Brother of Sir Nicholas crisp, whose dexterity in perceiving the meaning of men by the motion of their lips, is very well known to Merchants upon the Exchange▪ whom by this Art, which he hath gained by his own attentive observation, he hath driven many a bargain: And it is very probable that sometimes this faculty was of great advantage unto him, for he might chance to overhear with his eye news of the arrival of some ship and of some good bargain; when others who would perhaps keep the intelligence to themselves were not ware of it, and amid the buzzing noise of the Royal Beehive of our Emporium, where many speaking together, one articulate voice confounds another, his eyes being vigilant upon the motions of men's mouths, and no way distracted with that bartering noise is there made, he might perceive a motion, which being a Merchant, he might easily turn to his own profit; this and many other advantages might be much furthered by the nimbleness of his hearing eye, it being conceived by some that ordinarily conversed with him, that by his eye, he many times apprehended a conceit of just uttered by the Mouth, and was thereupon advanced to laughter, before they who had their hearing had any intelligence of it, who are feign to expect the slow information of a duller Organ of Sense; and there is good reason he should have the odds of them, since he hath two Senses united in one, and a double proportion of spirits to enable one Organ. Among other very strange things I have heard related of him touching this the faculty; I was told by Mr. Hurst, w●● keeps the Swan behind St. Nicholas Shambles (upon occasion of some discourse with him about a son he hath, who is Deaf and Dumb) that he being an Officer of the Train Bands, and apppointed to keep the Scaffold clear upon Tower Hill at the execution of Sir Alexander Carey, perceiving Mr. crisp to press on for a convenient place of Audience, he spoke to him to forbear; who not hearing him, because his eyes were not upon him to mind him, continued to endeavour for a place of accommodation, until Mr. Hurst being told by some who he was, and what defect he had in his hearing, he converted his resistance into observation, and suffered him to plant himself right against the front of the Scaffold; And he told me that when Sir Alexander Carey stood up to speak to the people, Mr. Crispe settled himself steadfastly to observe the motions he made, and kept his eyes riveted upon Sir Alexander's face during the time of his last speech, which he so perfectly understood and carried away with him, that he was able to relate it again to others, who much wondered at the way of his perception; therefore if any man doubt of the certainty of 〈◊〉 Audition, one hours' acquaintance with Mr. Crisp would have resolved 〈◊〉 the truth of this business, for it was a plenary satisfaction ipso facto, but to have once been in his company.  
But between the writing and printing of this Tractate, this vow 〈◊〉 of labial interpretation by a sad 〈◊〉 is withdrawn from us, with the fatal fall of an overburdened feeling, whose danger-threatning crack (he being unfortunately deaf, and wanting the common Sentinels which were ordained by Nature to watch against the motion of all approaching dangers) could not so well evade, as otherwise he might have done: And however we have been thereupon enforced to alter the Tenses of the Relations concerning him with a (vixit) he hath left behind him many living witnesses of his ability in understanding the efficacy of labial motion.  
The same ocular faculty of Audition (as I am informed by a Philosophical Friend) had one Dr. Stapl● a Physician, who being incidently Deaf through some Disease yet retaining his speech, could tell any one's meaning by the motion of their lips.  
And it may be the capacity that Deaf men have of supplying their defect of hearing by observing the motions of men's mouths, may be the 〈◊〉 of that which I have partly observed in Deaf and Dumb m●n, and 〈◊〉 heard others relate more fully, that they will seem discontented and be angry, if in your relations to them, among other motions and signs you make unto them, you do not therewithal use the motions of speech which are made with the mouth; as if you defrauded them of the means of understanding you, and out of a slight regard held back from them the Key of your best intelligence.   

Observation. XVII.  
HE could at the distance of a large chambers breadth, say words after one, that another standing close to the speaker, could not hear a syllable of. This argues, that distance of place hinders not, if it be within the discernible reach of the eye: and that the Low pitch of an unaudible voice of speech, was no impediment unto him, being equally easy unto him who used his eye for an ear, to perceive and discern a silent, or an audible Articulation of speech; so he he had in view the motion of the lips, with which speech is as perfect and absolute in its articulations, as it is by any audible enunciation, the Eye being capable of the sounds those motions make, as they are bare motions; and I believe his information was more certain than the Auricular usually is, which puts the tongue to so many what say you's: the Ear being duller and deceitful, sed verba oculis commissa fidelibus, must needs afford better intelligence: and I doubt not but he had one quality more than is here spoken of him; for, his improved Eye must needs be very quick in conceiving the visible sound of speech: and therefore I think, that if he that spoke to him had spoke loud that the Relator might have heard him, this instructed hearing Oculist, or Ocular aurist, would have understood the speakers mind by his Eye, sooner than the Relator could possibly have done with his Ears.   

Observation. XVIII.  
IN that the knowledge he had of what men said, sprung from his observing the motions they made with their mouths. This shows he was instructed in the Art of labial Augury, which we have proved to be a rational and useful Art, well grounded upon the principles of Humane Philosophy; and not only full of notions to delight speculation, but useful and possible to be put in practice. Hence there was a necessity (as it follows in the History) that if he would concurrently converse with any, there was light required as the medium; for if he were in the dark, the objects of his attentive Eye were straight lost: or if he turned away his face out of his sight that spoke unto him, for than he was rendered uncapable of what was said: so that this Art enabled him not to tenebrize, or to perform any audible Act in the night, and Nocturnal Lucubrations of speech, or candle light discourse, might perchance prove deceitful unto him: for it being a manifest, and apparent motion, which guided him to the knowledge of their words, the time proper for his observation, must be the all-revealing day: and it must be day in his body too, for if he should be strucken blind, good-night to all the Notions of this Art. A double care therefore had this Lord need have of preserving his sight, since that lost, he would lose two senses in one; Natural sight, and an acquired hearing, which would prove a double damage unto him. We suppose also that some difficulties may encounter him in perceiving the natural affections of the voice, and distinguishing the literal motions of their mouths, who have any impediment in their speech, by reason of the ill conformation, or constitution of the instruments of speech, by Nature, or any unhappy accident: for as in such case the judgement of the Ear will be uncertain: so likewise would the hearing Eye of this Lord, be somewhat put to it, to judge upon so imperfect an evidence: as for example, if he were to converse with one borne with his upper lip too short, that it sufficeth not afterwards to cover his upper teeth, not without some deformity of aspect, as, Schenckius knew an honest Matron of Patrician stock, was, whom he had long conversed with, in the Hague, who, although conscious of the defect, when she spoke with any by a wonderful industry, and civility which she used to those that stood, or sat by her, by extending down her lip, and drawing it over her teeth, she covered that deformity of Nature, with so great and fair an Art, that unless one had studiously observed her, it was not perceived: yet no question it caused some alteration in the forming of her words, and consequently might somewhat impede our Artist in discerning the exact sense of the moving of her lips. They also who are borne with hair lips, that is not whole, but rather cloven, must necessarily falter in speech, and consequently exhibit but an uncertain motion of their lips, from which, nothing can be exactly collected to infer the verbal meaning of the endeavoured motions of the lips. Trincavellus affirms. He had seen some with such lips, who faltered not a little in their speech. Great Blabber-lips may cause a little alteration to puzzle the ocular construction, that is to be made upon the lip-labour of the speaker. They also who are troubled with the disease Diarrhaea, or a humeral lask of the belly, and with a Catarrh which makes them wrest and writh their lips in speaking, their lips will not precisely answer the Rules of this observation. The like would a Plaice-mouth in the Cynic Spasme. Old men in the defect of their Teeth, which are one of the destinated implements of speech, their breath flows not out repercussed, wherefore it sounds the less; therefore to remedy this evil, they press their lips together inward, as it were to shut up the void spaces of their Teeth, which must necessarily cause some alteration from the natural and perfect garb of verbal motion And those who are edentuli by age, so those Nations who pay little homage to the Goddess Dentilla, as they of Gagas, and the subjects of Huacchacaviac in India, who have a Tooth-Right of beating out their fore teeth, were likely to put our Artist to it in discerning the pure naturality of their pronounced Letters. Those Nations that have any notable defect or excess in the extant parts of their mouth, must needs prefer exceptions against the general Rules of this Art.  
They of Gambra not far from Jay, are deformed, their nether-lip, hanging down towards the breast, and is apt to putrify, of which deformity being conscious they trade with their Neighbours the Arabicks, without sight or conference, leaving their commodities in a certain place, for which they have gold in exchange: their upper lip little as ours.  
They report of Nations in the Inland part of the East that want their upper-lip. They in the Isle called Dodyn in the Indies, and the adjacent Isles (if we will believe Sir John Mandevil, who hath not so much interest in the whetstone as some imagine) have flat mouths without lips. And others, their lips so great, about their mouth that when they sleep in the sun, they cover all their faces with them. And Dwarves that have no mouth, but a round little hole, have no tongue, nor speak, but they blow and whistle, and so make signs one unto another. But above all, the language of Jamuli Island if it be as true, as strange, which is reported of them, would cause a great impediment and distraction in the perceiving the Literal and Verbal meaning of their minds, whose Tongues have somewhat peculiar by Nature or Art; for they have a cloven Tongue which is divided in the bottom; so that it seems double from the Root, so they use divers speeches, and do not only speak with the voice of men, but imitate the singing of Birds: But that indeed which seems most no able, and indeed would puzzle our Artist most, They speak at one time perfectly to two men, both answering and discoursing, for with one part of their Tongue they speak to one, and with the other to another: But these Historical exceptions or likely impediments of this Art, I have admitted and inserted rather for their strangeness then any weight of argument they have against the certainty of our Art, since all men know exceptio firmat Regulam.  
To conclude these observations, the Priest who by his Art wrought this Miracle on this Spanish Lord, as is reported, was since in the service of the Prince of Carignan, where he continued with some that have need of his pains, the same employment as he did with the Constable of Castile's brother, who as I hear is yet alive, as his Tutor also is; the steps whereby he proceeded in teaching friendship, and three hundred Rials may ere long inform me in, which produced in ou● intended Academy, will soon abolish all apprehensions of impossibility in this matter, by virtue of the countenance and justification of the event.  
The first principles indeed are but simple and naked; but it is a wonderful thing to consider the great distance between them, and the strange readiness and vast extent of speech resulting in process of time out of them: Whereof it is enough for us to find a ground for the possibility of the operation, and then the perfecting of it and reducing of it to such a height, as at the first might seem impossible and incredible, we may leave to the energetical power of Art. He that learneth to read, writ, or to play on the Lute, is in the beginning ready to lose heart at every step, when he considereth with what difficulty and flownes he joineth the Letters, spelleth syllables, formeth Characters, fitteth and breaketh his Fingers (as though they were upon the Rack) to stop the right frets, and to touch the right strings; And yet you see how strange a Dexterity is gained in all these by industry and practice; and a readiness beyond what we could imagine possible, if we saw not daily the effects.  
Since therefore we have arrived to decipher the Characters of Nature's Alphabet, and can spellingly read the first syllables of it, we need not doubt that Art with excellent cunning can dispose all circumstances so ap●ly, as to speak readily a complete Language rising from those Elements; and that should have as large an extent in practice and expression, beyond those first principles, which we like children only lisp out, as the vast discourses of wisest and most learned men are beyond the spellings of infants: and yet those discourses spring from the same root, as the others spellings do, and are but a raising them to a greater height: as the admired Music of the best player of a Lute or Harp that ever was, is derived from the harsh twangs of course bowe-strings, which are composed together and refined, till at length they arrive to that wonderful perfection And so without scruple, we may in this business conclude, that the admirable and almost miraculous effect we hear of in this Relation, are but the elevating to a wonderful height, those very actions and motions which we have here produced as causes and principles of them.   
FINIS.